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6
2342-2366

  • قطره‌ای زان زین دو صد جیحون به است  ** که بدان یک قطره انس و جن برست 
  • A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.

  • چونک باران جست آن روضه‌ی بهشت  ** چون نجوید آب شوره‌خاک زشت 
  • Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?

  • ای اخی دست از دعا کردن مدار  ** با اجابت یا رد اویت چه کار 
  • O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?

  • نان که سد و مانع این آب بود  ** دست از آن نان می‌بباید شست زود  2345
  • Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.

  • خویش را موزون و چست و سخته کن  ** ز آب دیده نان خود را پخته کن 
  • Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.

  • آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن 
  • How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.

  • اندرین بود او که الهام آمدش  ** کشف شد این مشکلات از ایزدش 
  • He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,

  • کو بگفتت در کمان تیری بنه  ** کی بگفتندت که اندر کش تو زه 
  • Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?

  • او نگفتت که کمان را سخت‌کش  ** در کمان نه گفت او نه پر کنش 
  • It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’

  • از فضولی تو کمان افراشتی  ** صنعت قواسیی بر داشتی  2350
  • You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.

  • ترک این سخته کمانی رو بگو  ** در کمان نه تیر و پریدن مجو 
  • Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).

  • چون بیفتد بر کن آنجا می‌طلب  ** زور بگذار و بزاری جو ذهب 
  • When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”

  • آنچ حقست اقرب از حبل الورید  ** تو فکنده تیر فکرت را بعید 
  • That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.

  • ای کمان و تیرها بر ساخته  ** صید نزدیک و تو دور انداخته 
  • O you who have provided yourself with bow and arrows, the prey is near and you have shot far.

  • هرکه دوراندازتر او دورتر  ** وز چنین گنجست او مهجورتر  2355
  • The farther one shoots, the farther away and more separated is he from a treasure like this.

  • فلسفی خود را از اندیشه بکشت  ** گو بدو کوراست سوی گنج پشت 
  • The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.

  • گو بدو چندانک افزون می‌دود  ** از مراد دل جداتر می‌شود 
  • Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.

  • جاهدوا فینا بگفت آن شهریار  ** جاهدوا عنا نگفت ای بی‌قرار 
  • That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,

  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 
  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.

  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص  2360
  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,

  • هم‌چو این درویش بهر گنج و کان  ** هر صباحی سخت‌تر جستی کمان 
  • Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,

  • هر کمانی کو گرفتی سخت‌تر  ** بود از گنج و نشان بدبخت‌تر 
  • And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.

  • این مثل اندر زمانه جانی است  ** جان نادانان به رنج ارزانی است 
  • This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)

  • زانک جاهل ننگ دارد ز اوستاد  ** لاجرم رفت و دکانی نو گشاد 
  • Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.

  • آن دکان بالای استاد ای نگار  ** گنده و پر کزدمست و پر ز مار  2365
  • O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.

  • زود ویران کن دکان و بازگرد  ** سوی سبزه و گلبنان و آب‌خورد 
  • Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;