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3
523-547

  • 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.

  • گر بدر ره نیست هین بر می‌ستان ** گر بدان ره نیستت این سو بران 525
  • If there is no way to the pearl, come, take the wheat; if there is no way for you in that (direction), push on in this direction.

  • ظاهرش گیر ار چه ظاهر کژ پرد ** عاقبت ظاهر سوی باطن برد
  • Take its outward (form)! Though the outward (form) fly crookedly (not straight), the outward (form) at last will lead (you) to the inward (meaning).

  • اول هر آدمی خود صورتست ** بعد از آن جان کو جمال سیرتست
  • In sooth, the first (stage) of every human being is the form; after that (comes) the spirit, which is beauty of disposition.

  • اول هر میوه جز صورت کیست ** بعد از آن لذت که معنی ویست
  • How is the first (stage) of every fruit anything but the form? After that (comes) the delicious taste which is its real meaning.

  • اولا خرگاه سازند و خرند ** ترک را زان پس به مهمان آورند
  • First they make or buy a tent; afterwards they bring the Turcoman (their beloved) as a guest.

  • صورتت خرگاه دان معنیت ترک ** معنیت ملاح دان صورت چو فلک 530
  • Deem your form to be the tent, your real essence the Turcoman, regard your essence as the sailor, your form as the ship.

  • بهر حق این را رها کن یک نفس ** تا خر خواجه بجنباند جرس
  • For God’s sake, quit this (topic) for a moment, so that the Khwaja’s ass may shake its bell (proceed on its journey).

  • رفتن خواجه و قومش به سوی ده
  • How the Khwaja and his family went to the country.

  • خواجه و بچگان جهازی ساختند ** بر ستوران جانب ده تاختند
  • The Khwaja and his children prepared an outfit and galloped on their beasts towards the country.

  • شادمانه سوی صحرا راندند ** سافروا کی تغنموا بر خواندند
  • Merrily they rode a field; they chanted, “Travel, that ye may gain advantage”;

  • کز سفرها ماه کیخسرو شود ** بی سفرها ماه کی خسرو شود
  • For by traveling the moon becomes (splendid, like) Kay Khusraw: how should it become an emperor (khusraw) without traveling?

  • از سفر بیدق شود فرزین راد ** وز سفر یابید یوسف صد مراد 535
  • Through travel the pawn becomes a noble queen, and through travel Joseph gained a hundred objects of desire.

  • روز روی از آفتابی سوختند ** شب ز اختر راه می‌آموختند
  • By day they scorched their faces in the sun, by night they were learning the away from the stars.

  • خوب گشته پیش ایشان راه زشت ** از نشاط ده شده ره چون بهشت
  • The bad road to them seemed good: from (their) delight in the country the road seemed like Paradise.

  • تلخ از شیرین‌لبان خوش می‌شود ** خار از گلزار دلکش می‌شود
  • From sweet-lipped ones (even) bitterness becomes sweet; from the rose-garden (even) thorns become charming.

  • حنظل از معشوق خرما می‌شود ** خانه از همخانه صحرا می‌شود
  • Colocynth turns into dates (when it comes) from the beloved; the (narrow) house is made (like) spacious fields by the house-mate.

  • ای بسا از نازنینان خارکش ** بر امید گل‌عذار ماه‌وش 540
  • Oh, (there is) many a dainty youth that suffers thorns (of anguish) in the hope of (winning) a rose-cheeked moon-like (sweetheart).

  • ای بسا حمال گشته پشت‌ریش ** از برای دلبر مه‌روی خویش
  • Oh, (there is) many a porter, his back torn with wounds for the sake of the moon-faced one to whom he has lost his heart.

  • کرده آهنگر جمال خود سیاه ** تا که شب آید ببوسد روی ماه
  • The ironsmith has blackened his beauty, that (when) night comes he may kissthe face of (a beloved like) the moon.

  • خواجه تا شب بر دکانی چار میخ ** زانک سروی در دلش کردست بیخ
  • The merchant (sits), racked, on a bench (in his shop) till nightfall, because (some one tall and slender as) a cypress has taken root in his heart.

  • تاجری دریا و خشکی می‌رود ** آن بمهر خانه‌شینی می‌دود
  • A trader is faring over sea and land: he runs (makes those swift journeys) for live of one who sits at home.

  • هر که را با مرده سودایی بود ** بر امید زنده‌سیمایی بود 545
  • Whoever has a passion for that which is dead, ‘tis in hope of (gaining) one who has the features of the living.

  • آن دروگر روی آورده به چوب ** بر امید خدمت مه‌روی خوب
  • The carpenter turns his face (attention) to wood, in the hope of rendering service to a fair one whose face is like the moon.

  • بر امید زنده‌ای کن اجتهاد ** کو نگردد بعد روزی دو جماد
  • Do thou exert thyself in hope of the Living One who does not become lifeless after a day or two!