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6
1281-1305

  • چند دزدی عشر از علم کتاب  ** تا شود رویت ملون هم‌چو سیب 
  • How long will you steal portions of the lore of the Book, in order that your face may be coloured like an apple?

  • چند دزدی حرف مردان خدا  ** تا فروشی و ستانی مرحبا 
  • How long will you steal the words of the men of God, that you may sell (them) and obtain applause (from the crowd)?

  • رنگ بر بسته ترا گلگون نکرد  ** شاخ بر بسته فن عرجون نکرد 
  • The daubed-on colour never made you (really) rosy; the tied-on bough never performed the function of the (fruit-bearing) stump (from which the dates are cut off).

  • عاقبت چون چادر مرگت رسد  ** از رخت این عشرها اندر فتد 
  • At last, when the veil of death comes over you, these bits of the Book drop away from your face.

  • چونک آید خیزخیزان رحیل  ** گم شود زان پس فنون قال و قیل  1285
  • When the call comes to arise and depart, thereafter (all) the arts of disputation vanish.

  • عالم خاموشی آید پیش بیست  ** وای آنک در درون انسیش نیست 
  • The world of silence comes into view. Stop (talking)! Alas for him that hath not a familiarity (with silence) within him!

  • صیقلی کن یک دو روزی سینه را  ** دفتر خود ساز آن آیینه را 
  • Polish your breast (heart) for a day or two: make that mirror your book (of meditation),

  • که ز سایه‌ی یوسف صاحب‌قران  ** شد زلیخای عجوز از سر جوان 
  • For from (seeing) the reflexion of the imperial Joseph old Zalíkhá became young anew.

  • می‌شود مبدل به خورشید تموز  ** آن مزاح بارد برد العجوز 
  • The chilly temperature of “the old woman's cold spell” is changed (into heat) by the sun of Tamúz (July).

  • می‌شود مبدل بسوز مریمی  ** شاخ لب خشکی به نخلی خرمی  1290
  • A dry-lipped bough is changed into a flourishing palm-tree by the burning (anguish) of a Mary.

  • ای عجوزه چند کوشی با قضا  ** نقد جو اکنون رها کن ما مضی 
  • O (you who are like the) old woman, how long will you strive with the (Divine) destiny? Seek the cash now: let bygones be.

  • چون رخت را نیست در خوبی امید  ** خواه گلگونه نه و خواهی مداد 
  • Since your face hath no hope of (acquiring) beauty, you may either put rouge (on it) or, if you wish, ink.

  • حکایت آن رنجور کی طبیب درو اومید صحت ندید 
  • Story of the sick man of whose recovery the physician despaired.

  • آن یکی رنجور شد سوی طبیب  ** گفت نبضم را فرو بین ای لبیب 
  • A certain sick man went to a physician and said, “Feel my pulse, O sagacious one,

  • که ز نبض آگه شوی بر حال دل  ** که رگ دستست با دل متصل 
  • That by (feeling) the pulse you may diagnose the state of my heart, for the hand-vein is connected with the heart.”

  • چونک دل غیبست خواهی زو مثال  ** زو بجو که با دلستش اتصال  1295
  • Since the heart is invisible, if you want a symbol of it, seek (it) from him who hath connexion with the heart.

  • باد پنهانست از چشم ای امین  ** در غبار و جنبش برگش ببین 
  • The wind is hidden from the eye, O trusty (friend), (but) see it in the dust and in the movement of the leaves,

  • کز یمینست او وزان یا از شمال  ** جنبش برگت بگوید وصف حال 
  • (And observe) whether it is blowing from the right or from the left: the movement of the leaves will describe its condition to you.

  • مستی دل را نمی‌دانی که کو  ** وصف او از نرگس مخمور جو 
  • (If) you know not intoxication of the heart (and ask) where (it is), seek the description of it from the inebriated (languid) eye.

  • چون ز ذات حق بعیدی وصف ذات  ** باز دانی از رسول و معجزات 
  • Since you are far from (knowing) the Essence of God, you may recognise the description of the Essence in the Prophet and (his) evidentiary miracles.

  • معجزاتی و کراماتی خفی  ** بر زند بر دل ز پیران صفی  1300
  • Certain secret miracles and graces (proceeding) from the elect (Súfí) Elders impress the heart (of the disciple);

  • که درونشان صد قیامت نقد هست  ** کمترین آنک شود همسایه مست 
  • For within them (those Elders) there are a hundred immediate (spiritual) resurrections, (of which) the least is this, that their neighbour becomes intoxicated;

  • پس جلیس الله گشت آن نیک‌بخت  ** کو به پهلوی سعیدی برد رخت 
  • Hence that fortunate (disciple) who has devoted himself to a blessed (saint) has become the companion of God.

  • معجزه کان بر جمادی زد اثر  ** یا عصا با بحر یا شق‌القمر 
  • The evidentiary miracle that produced an effect upon something inanimate (is) either (like) the rod (of Moses) or (the passage of) the sea (by the Israelites) or the splitting of the moon.

  • گر ترا بر جان زند بی‌واسطه  ** متصل گردد به پنهان رابطه 
  • If it (the evidentiary miracle) produces an immediate effect upon the soul, (the reason is that) it (the soul) is brought into connexion (with the producer of the effect) by means of a hidden link.

  • بر جمادات آن اثرها عاریه‌ست  ** از پی روح خوش متواریه‌ست  1305
  • The effects produced upon inanimate objects are (only) accessory: they are (really) for the sake of the fair invisible spirit,