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1
2275-2299

  • خرده گیرد در سخن بر بایزید ** ننگ دارد از درون او یزید 2275
  • In his talk he cavils at Báyazíd, (although) Yazíd would be ashamed of his inward (thoughts and feelings).

  • بی‌‌نوا از نان و خوان آسمان ** پیش او ننداخت حق یک استخوان‌‌
  • (He is) without (any) portion of the bread and viands of Heaven: God did not throw a single bone to him.

  • او ندا کرده که خوان بنهاده‌‌ام ** نایب حقم خلیفه زاده‌‌ام‌‌
  • He has proclaimed, ‘I have laid out the dishes, I am the Vicar of God, I am the son of the (spiritual) Khalífa:

  • الصلا ساده دلان پیچ پیچ ** تا خورید از خوان جودم سیر هیچ‌‌
  • Welcome (to the feast), O simple-hearted ones, tormented (with hunger), that from my bounteous table ye may eat your fill’—of nothing.

  • سالها بر وعده‌‌ی فردا کسان ** گرد آن در گشته فردا نارسان‌‌
  • Some persons, (relying) on the promise of ‘To-morrow,’ have wandered for years around that door, (but) ‘To-morrow’ never comes.

  • دیر باید تا که سر آدمی ** آشکارا گردد از بیش و کمی‌‌ 2280
  • It needs a long time for the inmost conscience of a man to become evident, more and less (both in great and small matters),

  • زیر دیوار بدن گنج است یا ** خانه‌‌ی مار است و مور و اژدها
  • (So that we may know whether) beneath the wall of his body there is treasure, or whether there is the house of snake and ant and dragon.

  • چون که پیدا گشت کاو چیزی نبود ** عمر طالب رفت آگاهی چه سود
  • When it became clear that he was naught (worthless), (by that time) the life of the seeker (disciple) had passed: what use (was) the knowledge (to him)?

  • در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
  • Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.

  • لیک نادر طالب آید کز فروغ ** در حق او نافع آید آن دروغ‌‌
  • But exceptionally comes (the case of) a disciple to whom, because of his (spiritual) illumination, that falsehood (of the impostor) is beneficial.

  • او به قصد نیک خود جایی رسد ** گر چه جان پنداشت و آن آمد جسد
  • He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.

  • چون تحری در دل شب قبله را ** قبله نی و آن نماز او روا 2285
  • (It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker's) prayer is valid.

  • مدعی را قحط جان اندر سر است ** لیک ما را قحط نان بر ظاهر است‌‌
  • The impostor has a dearth of soul within, but we have a dearth of bread without.

  • ما چرا چون مدعی پنهان کنیم ** بهر ناموس مزور جان کنیم‌‌
  • Why should we conceal (our poverty) like the impostor and suffer agony for the sake of false reputation?”

  • صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن‌‌
  • How the Bedouin bade his wife be patient and declared to her the excellence of poverty.

  • شوی گفتش چند جویی دخل و کشت ** خود چه ماند از عمر افزون‌‌تر گذشت‌‌
  • Her husband said to her, “How long wilt thou seek income and seed-produce? What indeed is left of (our) life? Most (of it) is past.

  • عاقل اندر بیش و نقصان ننگرد ** ز آن که هر دو همچو سیلی بگذرد
  • The sensible man does not look at increase or deficiency, because both (these) will pass by like a torrent.

  • خواه صاف و خواه سیل تیره رو ** چون نمی‌‌پاید دمی از وی مگو 2290
  • Whether it (life) be pure (clear and untroubled) or whether it be a turbid flood, do not speak of it, since it is not enduring for a moment.

  • اندر این عالم هزاران جانور ** می‌‌زید خوش عیش بی‌‌زیر و زبر
  • In this world thousands of animals are living happily, without up and down (anxiety).

  • شکر می‌‌گوید خدا را فاخته ** بر درخت و برگ شب ناساخته‌‌
  • The dove on the tree is uttering thanks to God, though her food for the night is not (yet) ready.

  • حمد می‌‌گوید خدا را عندلیب ** کاعتماد رزق بر تست ای مجیب‌‌
  • The nightingale is singing glory to God (and saying), ‘I rely on Thee for my daily bread, O Thou who answerest (prayer).’

  • باز دست شاه را کرده نوید ** از همه مردار ببریده امید
  • The falcon has made the king's hand his joy (the place in which he takes delight), and has given up hope of (has become indifferent to) all carrion.

  • همچنین از پشه‌‌گیری تا به پیل ** شد عیال الله و حق نعم المعیل‌‌ 2295
  • Similarly you may take (every animal) from the gnat to the elephant: they all have become God's family (dependent on Him for their nourishment), and what an excellent nourisher is God!

  • این همه غمها که اندر سینه‌‌هاست ** از بخار و گرد بود و باد ماست‌‌
  • All these griefs that are within our breasts arise from the vapour and dust of our existence and wind (vain desire).

  • این غمان بیخ کن چون داس ماست ** این چنین شد و آن چنان وسواس ماست‌‌
  • These uprooting griefs are as a scythe to us: (to think that) this is such and such or that that is such and such is a temptation (of the Devil) to us.

  • دان که هر رنجی ز مردن پاره‌‌ای است ** جزو مرگ از خود بران گر چاره‌‌ای است‌‌
  • Know that every pain is a piece of Death: expel (that) part of Death from thee, if there be a means (of doing so).

  • چون ز جزو مرگ نتوانی گریخت ** دان که کلش بر سرت خواهند ریخت‌‌
  • When thou canst not flee from the part of Death, know that the whole of it will be poured upon thy head.