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1
2747-2771

  • پس از این فرمود حق در و الضحی ** بانگ کم زن ای محمد بر گدا
  • Therefore on this account God said in the Súra Wa’d-Duhá, “O Mohammed, do not shout at (and drive away) the beggar.”

  • چون گدا آیینه‌‌ی جود است هان ** دم بود بر روی آیینه زیان‌‌
  • Inasmuch as the beggar is the mirror of Bounty, take care! Breath is hurtful to the face of the mirror.

  • آن یکی جودش گدا آرد پدید ** و آن دگر بخشد گدایان را مزید
  • In the one case, his (the giver's) bounty makes the beggar manifest (causes him to beg), while in the other case he (the giver), (without being asked), bestows on the beggars more (than they need).

  • پس گدایان آیت جود حق‌‌اند ** و آن که با حقند جود مطلق‌‌اند 2750
  • Beggars, then, are the evidentiary sign of God's bounty, and they that are with God are (united with) the Absolute Bounty;

  • و آن که جز این دوست او خود مرده‌‌ای است ** او بر این در نیست نقش پرده‌‌ای است‌‌
  • And every one except those two (types of beggar) is truly a dead man: he is not at this door (the Divine Court), he is (lifeless as) a picture (embroidered) on a curtain.

  • فرق میان آن که درویش است به خدا و تشنه‌‌ی خدا و میان آن که درویش است از خدا و تشنه‌‌ی غیر است‌‌
  • The difference between one that is poor for (desirous of) God and thirsting for Him and one that is poor of (destitute of) God and thirsting for what is other than He.

  • نقش درویش است او نی اهل نان ** نقش سگ را تو مینداز استخوان‌‌
  • He (that seeks other than God) is the (mere) picture of a dervish, he is not worthy of bread (Divine bounty): do not throw a bone to the picture of a dog!

  • فقر لقمه دارد او نی فقر حق ** پیش نقش مرده‌‌ای کم نه طبق‌‌
  • He wants a morsel of food, he does not want God: do not set dishes before a lifeless picture!

  • ماهی خاکی بود درویش نان ** شکل ماهی لیک از دریا رمان‌‌
  • The dervish that wants bread is a land-fish: (he has) the form of a fish, but (he is) fleeing from the sea.

  • مرغ خانه ست او نه سیمرغ هوا ** لوت نوشد او ننوشد از خدا 2755
  • He is a domestic fowl, not the Símurgh of the air: he swallows sweet morsels (of food), he does not eat from God.

  • عاشق حق است او بهر نوال ** نیست جانش عاشق حسن و جمال‌‌
  • He loves God for the sake of gain: his soul is not in love with (God's) excellence and beauty.

  • گر توهم می‌‌کند او عشق ذات ** ذات نبود وهم اسما و صفات‌‌
  • If he conceives that he is in love with the Essence (of God), conception of the (Divine) names and attributes is not the Essence.

  • وهم مخلوق است و مولود آمده ست ** حق نزاییده ست او لم یولد است‌‌
  • Conception is created; it has been begotten: God is not begotten, He is lam yúlad.

  • عاشق تصویر و وهم خویشتن ** کی بود از عاشقان ذو المنن‌‌
  • How should he that is in love with his own imagination and conception be one of them that love the Lord of bounties?

  • عاشق آن وهم اگر صادق بود ** آن مجاز او حقیقت کش شود 2760
  • If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality.

  • شرح می‌‌خواهد بیان این سخن ** لیک می‌‌ترسم ز افهام کهن‌‌
  • The exposition of this saying demands a commentary, but I am afraid of senile (feeble) minds.

  • فهم‌‌های کهنه‌‌ی کوته نظر ** صد خیال بد در آرد در فکر
  • Senile and short-sighted minds bring a hundred evil fancies into their thoughts.

  • بر سماع راست هر کس چیر نیست ** لقمه‌‌ی هر مرغکی انجیر نیست‌‌
  • Not every one is able to hear rightly: the fig is not a morsel for every little bird,

  • خاصه مرغی مرده‌‌ای پوسیده‌‌ای ** پر خیالی اعمیی بی‌‌دیده‌‌ای‌‌
  • Especially a bird that is dead, putrid; a blind, eyeless (fellow) filled with vain fancy.

  • نقش ماهی را چه دریا و چه خاک ** رنگ هندو را چه صابون و چه زاک‌‌ 2765
  • To the picture of a fish what is the difference between sea and land? To the colour of a Hindoo what is the difference between soap and black vitriol?

  • نقش اگر غمگین نگاری بر ورق ** او ندارد از غم و شادی سبق‌‌
  • If you depict the portrait on the paper as sorrowful, it has no lesson (learns nothing) of sorrow or joy.

  • صورتش غمگین و او فارغ از آن ** صورتش خندان و او ز آن بی‌‌نشان‌‌
  • Its appearance is sorrowful, but it is free from that (sorrow); (or) its appearance is smiling, but it has no (inward) impression of that (joy).

  • وین غم و شادی که اندر دل خفی است ** پیش آن شادی و غم جز نقش نیست‌‌
  • And this (worldly) sorrow and joy which are a lot (received) in the heart (which befall the heart) are naught but a picture in comparison with that (spiritual) joy and sorrow.

  • صورت خندان نقش از بهر تست ** تا از آن صورت شود معنی درست‌‌
  • The picture's smiling appearance is for your sake, in order that by means of that picture the reality may be established (rightly understood by you).

  • نقشهایی کاندر این حمامهاست ** از برون جامه کن چون جامهاست‌‌ 2770
  • The pictures (phenomena) which are in these hot baths (the world), (when viewed) from outside the undressing-room (of self-abandonment), are like clothes.

  • تا برونی جامه‌‌ها بینی و بس ** جامه بیرون کن در آ ای هم نفس‌‌
  • So long as you are outside, you see only the clothes (phenomena): put off your clothes and enter (the bath of reality), O kindred spirit,