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5
1273-1297

  • گوشور یک‌بار خندد کر دو بار  ** چونک لاغ املی کند یاری بیار 
  • The man possessed of an ear (sense of hearing) laughs once, when a friend repeats a joke to a friend; the deaf man (laughs) twice:

  • بار اول از ره تقلید و سوم  ** که همی‌بیند که می‌خندند قوم 
  • The first time by way of conformity and affectation, because he sees the company laughing.

  • کر بخندد هم‌چو ایشان آن زمان  ** بیخبر از حالت خندندگان  1275
  • The deaf man laughs then like them, without knowing the (inward) state of the laughers.

  • باز وا پرسد که خنده بر چه بود  ** پس دوم کرت بخندد چون شنود 
  • Afterwards he inquires what the laughter was about, and then, having heard, he laughs a second time.

  • پس مقلد نیز مانند کرست  ** اندر آن شادی که او را در سرست 
  • Hence the mere imitator (of a Shaykh), too, resembles the deaf man in respect of the (feeling of) joy that is in his head.

  • پرتو شیخ آمد و منهل ز شیخ  ** فیض شادی نه از مریدان بل ز شیخ 
  • It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.

  • چون سبد در آب و نوری بر زجاج  ** گر ز خود دانند آن باشد خداج 
  • Like a basket in water or a (ray of) light on glass: if they think it (comes) from themselves, ’tis (owing to) defect (of intelligence).

  • چون جدا گردد ز جو داند عنود  ** که اندرو آن آب خوش از جوی بود  1280
  • When it (the basket) is separated from the river, that perverse one will recognise that the sweet water within it was from the river;

  • آبگینه هم بداند از غروب  ** که آن لمع بود از مه تابان خوب 
  • The glass also will recognise, at the setting (of the moon), that those beams (of light) were from the beauteous shining moon.

  • چونک چشمش را گشاید امر قم  ** پس بخندد چون سحر بار دوم 
  • When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.

  • خنده‌ش آید هم بر آن خنده‌ی خودش  ** که در آن تقلید بر می‌آمدش 
  • He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,

  • گوید از چندین ره دور و دراز  ** کین حقیقت بود و این اسرار و راز 
  • And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,

  • من در آن وادی چگونه خود ز دور  ** شادیی می‌کردم از عمیا و شور  1285
  • How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion?

  • من چه می‌بستم خیال و آن چه بود  ** درک سستم سست نقشی می‌نمود 
  • What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”

  • طفل راه را فکرت مردان کجاست  ** کو خیال او و کو تحقیق راست 
  • Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?

  • فکر طفلان دایه باشد یا که شیر  ** یا مویز و جوز یا گریه و نفیر 
  • The thought of children is (of) the nurse or milk or raisins and walnuts or weeping and crying.

  • آن مقلد هست چون طفل علیل  ** گر چه دارد بحث باریک و دلیل 
  • The imitator is like a sick child, although he may have (at his disposal) subtle argumentation and (logical) proofs.

  • آن تعمق در دلیل و در شکال  ** از بصیرت می‌کند او را گسیل  1290
  • That profundity in (dealing with) proofs and difficult problems is severing him from (spiritual) insight.

  • مایه‌ای کو سرمه‌ی سر ویست  ** برد و در اشکال گفتن کار بست 
  • It took away (from him) the stock (of insight), which is the collyrium of his inmost consciousness, and applied itself to the discussion of (formal) problems.

  • ای مقلد از بخارا باز گرد  ** رو به خواری تا شوی تو شیرمرد 
  • O imitator, turn back from Bukhárá: go to self-abasement (ba-khwárí) that thou mayst become a (spiritual) hero,

  • تا بخارای دگر بینی درون  ** صفدران در محفلش لا یفقهون 
  • And that thou mayst behold within (thee) another Bukhárá, in the assembly-place whereof the champions are unlearned.

  • پیک اگر چه در زمین چابک‌تگیست  ** چون به دریا رفت بسکسته رگیست 
  • Although the courier is a swift runner on land, when he goes to sea his sinews are broken.

  • او حملناهم بود فی‌البر و بس  ** آنک محمولست در بحر اوست کس  1295
  • He is only (like those of whom God says in the Qur’án) We have borne them on the land; (but) that one who is borne on the sea—he is somebody.

  • بخشش بسیار دارد شه بدو  ** ای شده در وهم و تصویری گرو 
  • The King (God) hath great bounty: run (to receive it), O thou who hast become in pawn to an imagination and fancy.

  • آن مرید ساده از تقلید نیز  ** گریه‌ای می‌کرد وفق آن عزیز 
  • From conformity that simple disciple, too, was weeping in concert with the venerable (Shaykh);