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3
500-524

  • مقصد ما را چراگاه خوشست ** یار ما آنجا کریم و دلکشست 500
  • The place for which we are bound is a sweet pasturage, and our friend there is kind and charming.

  • با هزاران آرزومان خوانده است ** بهر ما غرس کرم بنشانده است
  • He has invited us with thousands of wishes, he has planted for us the shoot of kindness.

  • ما ذخیره‌ی ده زمستان دراز ** از بر او سوی شهر آریم باز
  • From him we shall bring back to town the store of the country-side ( to sustain us) during the ling winter.

  • بلک باغ ایثار راه ما کند ** در میان جان خودمان جا کند
  • Nay, he will give up the orchard for our sake, he will make a place for us in the middle of his soul.

  • عجلوا اصحابنا کی تربحوا ** عقل می‌گفت از درون لا تفرحوا
  • Hasten, friends, that ye may get gain!” (But) Reason from within was saying ( to them), “Do not rejoice!”

  • من رباح الله کونوا رابحین ** ان ربی لا یحب الفرحین 505
  • Be gainers by the gain of God:lo, my Lord loveth not them that rejoice (overmuch).

  • افرحوا هونا بما آتاکم ** کل آت مشغل الهاکم
  • Rejoice (but) moderately on account of what He causeth to come to you: everything that comes and is a source of preoccupation diverts you (from Him).

  • شاد از وی شو مشو از غیر وی ** او بهارست و دگرها ماه دی
  • Rejoice in Him, do not rejoice in aught except Him: He is (as) the spring, and (all) other things (as) the month of December.

  • هر چه غیر اوست استدراج تست ** گرچه تخت و ملکتست و تاج تست
  • Everything other than He is the (means of) leading you gradually to perdition, (even) though it is your throne and kingdom and your crown.

  • شاد از غم شو که غم دام لقاست ** اندرین ره سوی پستی ارتقاست
  • Rejoice in sorrow, for sorrow is the snare of (means of attaining to) union (with God): in this Way the ascent is downwards.

  • غم یکی گنجیست و رنج تو چو کان ** لیک کی در گیرد این در کودکان 510
  • Sorrow is a treasure, and your pain is as the mine, but how should this (saying) catch hold of (make an impression on) children?

  • کودکان چون نام بازی بشنوند ** جمله با خر گور هم تگ می‌دوند
  • When children hear the name of “play,” they all run (after it) with the speed of a wild ass.

  • ای خران کور این سو دامهاست ** در کمین این سوی خون‌آشامهاست
  • O blind asses, in this direction there are snares; in this direction there are bloodsheds (concealed) in ambush.

  • تیرها پران کمان پنهان ز غیب ** بر جوانی می‌رسد صد تیر شیب
  • The arrows are flying, (but) the bow is hidden: from the Unseen World come upon youth a hundred arrows of hoary eld.

  • گام در صحرای دل باید نهاد ** زانک در صحرای گل نبود گشاد
  • You must set foot on the plain of the heart (spirit), because in the plain of (the body’s) clay there is no opening ( for spiritual progress).

  • ایمن آبادست دل ای دوستان ** چشمه‌ها و گلستان در گلستان 515
  • The heart is the abode of security, O friends; (it has) fountains and rose-gardens within rose-gardens.

  • عج الی القلب و سر یا ساریه ** فیه اشجار و عین جاریه
  • Turn towards the heart and journey on, O night-travellers: therein are trees and (many) a flowing spring.

  • ده مرو ده مرد را احمق کند ** عقل را بی نور و بی رونق کند
  • Do not go to the country: the country makes a fool of a man, it makes the intellect void of light and splendour.

  • قول پیغامبر شنو ای مجتبی ** گور عقل آمد وطن در روستا
  • O chosen one, hear the Prophet’s saying: “To dwell in the country is the grave of the intellect.”

  • هر که را در رستا بود روزی و شام ** تا بماهی عقل او نبود تمام
  • If any one stay in the country a single day and evening, his intellect will not be fully restored for a month.

  • تا بماهی احمقی با او بود ** از حشیش ده جز اینها چه درود 520
  • For a (whole) month foolishness will abide with him: what but these things should he reap from the parched herbage of the country?

  • وانک ماهی باشد اندر روستا ** روزگاری باشدش جهل و عمی
  • And he that stays a month in the country, ignorance and blindness will be his (lot) for a long time.

  • ده چه باشد شیخ واصل ناشده ** دست در تقلید و حجت در زده
  • What is “the country”? The Shaykh that has not been united (with god), but has become addicted to conventionality and argument.

  • پیش شهر عقل کلی این حواس ** چون خران چشم‌بسته در خراس
  • Compared with the town, (which is) Universal Reason, these senses (of ours) are like asses (going round and round) in an ass-mill with their eyes bandaged.

  • این رها کن صورت افسانه گیر ** هل تو دردانه تو گندم‌دانه گیر
  • Leave this (inner meaning) and take the outward form of the tale: let the pearlseed alone and take the cornseed.