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3
467-491

  • با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد
  • Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.

  • اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود
  • His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.

  • چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر
  • When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;

  • ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون 470
  • Fishes are cast out of the sea; the snare catches miserably the flying bird.

  • تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود
  • Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.

  • جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت
  • (All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.

  • غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها
  • Except that you take refuge with the Decree, no contrivance will give you release from it.

  • قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
  • The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.

  • قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای
  • You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?

  • حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند 475
  • Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.

  • شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
  • During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.

  • خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن
  • Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.

  • با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل
  • Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?

  • گفت الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق
  • He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”

  • گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا 480
  • He hath said, "Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?"

  • اینما قد هبطا او صعدا ** قد تولاه و احصی عددا
  • Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.

  • گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن
  • Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.

  • آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی
  • Know that when you set your ear to his tale, that is the alms which you give to the sad;

  • بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل
  • (For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).

  • خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی 485
  • (Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.

  • گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود
  • When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.

  • غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی
  • Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.

  • این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود
  • This vacillation is a prison and gaol that will not let the soul go in any direction.

  • این بدین سو آن بدان سو می‌کشد ** هر یکی گویا منم راه رشد
  • This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”

  • این تردد عقبه‌ی راه حقست ** ای خنک آن را که پایش مطلقست 490
  • This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).

  • بی‌تردد می‌رود در راه راست ** ره نمی‌دانی بجو گامش کجاست
  • He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.