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3734-3758

  • چونک قبضی آیدت ای راه‌رو ** آن صلاح تست آتش دل مشو
  • When a feeling of (spiritual) contraction comes over you, O traveller, ’tis (for) your good: do not become afire (with grief) in your heart,

  • زآنک در خرجی در آن بسط و گشاد ** خرج را دخلی بباید زاعتداد 3735
  • For in that (contrary state of) expansion and delight you are spending: the expenditure (of enthusiasm) requires an income of (painful) preparation (to balance it).

  • گر هماره فصل تابستان بدی ** سوزش خورشید در بستان شدی
  • If it were always the season of summer, the blazing heat of the sun would penetrate the garden

  • منبتش را سوختی از بیخ و بن ** که دگر تازه نگشتی آن کهن
  • And burn up from root and bottom the soil whence its plants grow, so that the old (withered) ones would never again become fresh.

  • گر ترش‌رویست آن دی مشفق است ** صیف خندانست اما محرقست
  • If December is sour-faced, (yet) it is kind; summer is laughing, but (none the less) it is burning (destroying).

  • چونک قبض آید تو در وی بسط بین ** تازه باش و چین میفکن در جبین
  • When (spiritual) contraction comes, behold expansion therein: be fresh (cheerful) and do not let wrinkles fall on your brow.

  • کودکان خندان و دانایان ترش ** غم جگر را باشد و شادی ز شش 3740
  • Children are laughing, and sages are sour: sorrow appertains to the liver, and joy arises from the lungs.

  • چشم کودک همچو خر در آخرست ** چشم عاقل در حساب آخرست
  • The eye of the child, like (that of) the ass, is (fixed) on the stall; the eye of the wise man is (engaged) in reckoning the end.

  • او در آخر چرب می‌بیند علف ** وین ز قصاب آخرش بیند تلف
  • He (the child) sees the rich fodder in the stall, while this (wise man) sees his ultimate end to be death by (the hand of) the Butcher.

  • آن علف تلخست کین قصاب داد ** بهر لحم ما ترازویی نهاد
  • That fodder is bitter (in the end), for this Butcher gave it: He set up a pair of scales for our flesh.

  • رو ز حکمت خور علف کان را خدا ** بی غرض دادست از محض عطا
  • Go, eat the fodder of wisdom which God hath given (us) disinterestedly from pure bounty.

  • فهم نان کردی نه حکمت ای رهی ** زانچ حق گفتت کلوا من رزقه 3745
  • O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision.

  • رزق حق حکمت بود در مرتبت ** کان گلوگیرت نباشد عاقبت
  • God's provision in the (present) stage (of your existence) is wisdom that will not choke you at the last (in the world hereafter).

  • این دهان بستی دهانی باز شد ** کو خورنده‌ی لقمه‌های راز شد
  • (If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.

  • گر ز شیر دیو تن را وابری ** در فطام اوبسی نعمت خوردی
  • If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.

  • ترک‌جوشش شرح کردم نیم‌خام ** از حکیم غزنوی بشنو تمام
  • I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' ill-boiled meat: hear (it) in full from the Sage of Ghazna.

  • در الهی‌نامه گوید شرح این ** آن حکیم غیب و فخرالعارفین 3750
  • In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter).

  • غم خور و نان غم‌افزایان مخور ** زانک عاقل غم خورد کودک شکر
  • (He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”

  • قند شادی میوه‌ی باغ غمست ** این فرح زخمست وآن غم مرهمست
  • The sugar of joy (hereafter) is the fruit of the garden of sorrow (here): this (sensual) joy is the wound and that (spiritual) sorrow is the plaster.

  • غم چو بینی در کنارش کش به عشق ** از سر ربوه نظر کن در دمشق
  • When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.

  • عاقل از انگور می بیند همی ** عاشق از معدوم شی بیند همی
  • The wise man is seeing the wine in the grape, the lover (of God) is seeing the thing (entity) in the non-existent.

  • جنگ می‌کردند حمالان پریر ** تو مکش تا من کشم حملش چو شیر 3755
  • The day before yesterday the porters were quarrelling (and crying), “Don't you lift (it), let me lift his load (and carry it off) like a lion!”

  • زانک زان رنجش همی‌دیدند سود ** حمل را هر یک ز دیگر می‌ربود
  • Since they were seeing profit in that toil, each one was snatching the load from the other.

  • مزد حق کو مزد آن بی‌مایه کو ** این دهد گنجیت مزد و آن تسو
  • What comparison is there between God's reward and the reward given by that worthless creature? The former gives you a treasure as your reward, and the latter a groat.

  • گنج زری که چو خسپی زیر ریگ ** با تو باشد ان نباشد مردریگ
  • (God gives you) a golden treasure that remains with you when you lie (buried) under the sand and is not left as a heritage.