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2
1046-1070

  • یک فسانه راست آمد یا دروغ ** تا دهد مر راستیها را فروغ‏
  • Here is a tale, (be it) true or false, to illustrate (these) truths.

  • حسد کردن حشم بر غلام خاص
  • How the (King's) retainers envied the favourite slave.

  • پادشاهی بنده‏ای را از کرم ** بر گزیده بود بر جمله حشم‏
  • A King had, of his grace, preferred a certain slave above all his retinue.

  • جامگی او وظیفه‏ی چل امیر ** ده یک قدرش ندیدی صد وزیر
  • His allowance was the stipend of forty Amírs; a hundred Viziers would not see (receive) a tenth of its amount.

  • از کمال طالع و اقبال و بخت ** او ایازی بود و شه محمود وقت‏
  • Through the perfection of (his) natal star and prosperity and fortune he was an Ayáz, while the King was the Mahmúd of the time.

  • روح او با روح شه در اصل خویش ** پیش از این تن بوده هم پیوند و خویش‏ 1050
  • His spirit in its origin, before (the creation of) this body, was near-related and akin to the King's spirit.

  • کار آن دارد که پیش از تن بده ست ** بگذر از اینها که نو حادث شده ست‏
  • (Only) that matters which has existed before the body; leave (behind you) these things which have newly sprung into being.

  • کار عارف راست کاو نه احول است ** چشم او بر کشتهای اول است‏
  • That which matters belongs to the knower (of God), for he is not squinting: his eye is (fixed) upon the things first sown.

  • آن چه گندم کاشتندش و آن چه جو ** چشم او آن جاست روز و شب گرو
  • That which was sown as wheat (good) or as barley (relatively evil)—day and night his eye is fastened on that place (where it was sown).

  • آنچ آبست است شب جز آن نزاد ** حیله‏ها و مکرها باد است باد
  • Night gave birth to nothing but what she was pregnant withal: designs and plots are wind, (empty) wind.

  • کی کند دل خوش به حیلتهای گش ** آن که بیند حیله‏ی حق بر سرش‏ 1055
  • How should he please his heart with fair designs who sees the design of God (prevailing) over them?

  • او درون دام دامی می‏نهد ** جان تو نه این جهد نه آن جهد
  • He is within the snare (of God) and is laying a snare: by your life, neither that (snare) will escape (destruction) nor will this (man).

  • گر بروید ور بریزد صد گیاه ** عاقبت بر روید آن کشته‏ی اله‏
  • Though (in the meanwhile) a hundred herbs grow and fade, there will grow up at last that which God has sown.

  • کشت نو کارید بر کشت نخست ** این دوم فانی است و آن اول درست‏
  • He (the cunning man) sowed new seed over the first seed; (but) this second (seed) is passing away, and (only) the first is sound (and enduring).

  • تخم اول کامل و بگزیده است ** تخم ثانی فاسد و پوسیده است‏
  • The first seed is perfect and choice; the second seed is corrupt and rotten.

  • افکن این تدبیر خود را پیش دوست ** گر چه تدبیرت هم از تدبیر اوست‏ 1060
  • Cast away this contrivance of yours before the Beloved— though your contrivance indeed is of His contriving.

  • کار آن دارد که حق افراشته ست ** آخر آن روید که اول کاشته ست‏
  • That which God has raised (and that alone) has use: what He has at first sown at last grows.

  • هر چه کاری از برای او بکار ** چون اسیر دوستی ای دوستدار
  • Whatever you sow, sow for His sake, inasmuch as you are the Beloved's captive, O lover.

  • گرد نفس دزد و کار او مپیچ ** هر چه آن نه کار حق هیچ است هیچ‏
  • Do not hang about the thievish fleshly soul and its work: whatsoever is not God's work is naught, naught.

  • پیش از آن که روز دین پیدا شود ** نزد مالک دزد شب رسوا شود
  • (Sow the good seed) ere the Day of Resurrection shall appear and the night-thief be shamed before Him whose is the Kingdom,

  • رخت دزدیده به تدبیر و فنش ** مانده روز داوری بر گردنش‏ 1065
  • With the goods stolen by his contrivance and craft (still) remaining on his neck at the Day of Judgement.

  • صد هزاران عقل با هم بر جهند ** تا به غیر دام او دامی نهند
  • Hundreds of thousands of minds may jump together (conspire) to lay a snare other than His snare;

  • دام خود را سخت‏تر یابند و بس ** کی نماید قوتی با باد خس‏
  • (But) they only find their snare more grievous (to themselves), (for) how can straws show any power (of resistance) against the wind?

  • گر تو گویی فایده‏ی هستی چه بود ** در سؤالت فایده هست ای عنود
  • If you say, “What was the profit of (our created) being?” (I reply), “There is profit in your question, O contumacious one.

  • گر ندارد این سؤالت فایده ** چه شنویم این را عبث بی‏عایده‏
  • If this question of yours has no profit, why should we listen to it in vain and fruitlessly?

  • ور سؤالت را بسی فاییده‏هاست ** پس جهان بی‏فایده آخر چراست‏ 1070
  • And if there are many profits in your question, then why, pray, is the world unprofitable?