The Prophet said, “Give heed, my friends! Do not cover your bodies from the cold of spring,
ز آن که با جان شما آن می‌‌کند ** کان بهاران با درختان می‌‌کند
For it does to your spirits the same thing that spring does to the trees;
لیک بگریزید از سرد خزان ** کان کند کاو کرد با باغ و رزان
But flee from the cold of autumn, for it does what autumn did to the garden and the vines.”
راویان این را به ظاهر برده‌‌اند ** هم بر آن صورت قناعت کرده‌‌اند
The traditionists have referred this (saying) to the outward (sense), and have been content with that same (outward) form.
بی‌‌خبر بودند از جان آن گروه ** کوه را دیده ندیده کان بکوه2050
That class (of people) were ignorant of the spirit: they saw the mountain, they did not see the mine in the mountain.
آن خزان نزد خدا نفس و هواست ** عقل و جان عین بهار است و بقاست
In the sight of God that “autumn” is the flesh (nafs) and (its) desires: the reason and the spirit are the essence of spring and are everlasting life.
مر ترا عقل است جزوی در نهان ** کامل العقلی بجو اندر جهان
Thou hast a partial reason hidden (within thee): (now) in this world seek one whose reason is perfect.
جزو تو از کل او کلی شود ** عقل کل بر نفس چون غلی شود
Through his whole thy part is made whole (and perfect): Universal Reason is like a shackle on the neck of the flesh.
پس به تاویل این بود کانفاس پاک ** چون بهار است و حیات برگ و تاک
Therefore, according to the (right) interpretation, it (the meaning) is this, that the holy breaths are like spring and the life of leaf and vine.
از حدیث اولیا نرم و درشت ** تن مپوشان ز آن که دینت راست پشت2055
Against the sayings of the saints, whether soft or rough, do not thou cover thy body, for they are the support of thy religion.
گرم گوید سرد گوید خوش بگیر ** تا ز گرم و سرد بجهی وز سعیر
Whether he (the saint) speak hot or cold, receive (his words) with joy: in order that thou mayst escape from the hot and cold (of Nature) and from Hell-fire.
گرم و سردش نو بهار زندگی است ** مایه‌‌ی صدق و یقین و بندگی است
His “hot” and “cold” is life's new season of spring, the source of sincerity and faith and service.
ز آن که زو بستان جانها زنده است ** این جواهر بحر دل آگنده است
Inasmuch as the garden of the spirits is living through him, and the sea of (his) heart is filled with these pearls,
بر دل عاقل هزاران غم بود ** گر ز باغ دل خلالی کم شود
Thousands of griefs lie (heavy) on a wise man's heart, if from the garden of his heart (even) a toothpick fail (be missing).
پرسیدن صدیقه (س) از پیامبر (ص) که سر باران امروزینه چه بود
How the Siddíqa (‘Á’isha), may God be well-pleased with her, asked Mustafá (Mohammed), God bless him and give him peace, saying, “What was the inner meaning of to-day's rain?”
گفت صدیقه که ای زبده‌‌ی وجود ** حکمت باران امروزین چه بود2060
The Siddíqa said, “O (thou who art the) cream of existence, what was the (true) reason of to-day's rain?
این ز بارانهای رحمت بود یا ** بهر تهدید است و عدل کبریا
Was it (one) of the rains of mercy, or (was it) for the sake of menace and the justice of (Divine) Majesty?
این از آن لطف بهاریات بود ** یا ز پاییزی پر آفات بود
Was it from the favour of the vernal attributes, or from a baneful autumnal attribute?”
گفت این از بهر تسکین غم است ** کز مصیبت بر نژاد آدم است
He said, “This (rain) was for the purpose of allaying the grief that is upon the race of Adam in calamity.
گر بر آن آتش بماندی آدمی ** بس خرابی در فتادی و کمی
If man were to remain in that fire (of grief), much ruin and loss would befall.
این جهان ویران شدی اندر زمان ** حرصها بیرون شدی از مردمان2065
This world would at once become desolate: (all) selfish desires would go forth from men.”
استن این عالم ای جان غفلت است ** هوشیاری این جهان را آفت است
Forgetfulness (of God), O beloved, is the pillar (prop) of this world: (spiritual) intelligence is a bane to this world.
هوشیاری ز آن جهان است و چو آن ** غالب آید پست گردد این جهان
Intelligence belongs to that (other) world, and when it prevails, this world is overthrown.
هوشیاری آفتاب و حرص یخ ** هوشیاری آب و این عالم وسخ
Intelligence is the sun and cupidity the ice; intelligence is the water and this world the dirt.
ز آن جهان اندک ترشح می‌‌رسد ** تا نغرد در جهان حرص و حسد
A little trickle (of intelligence) is coming from yonder world, that cupidity and envy may not roar (too loudly) in this world.
گر ترشح بیشتر گردد ز غیب ** نی هنر ماند در این عالم نه عیب2070
If the trickle from the Unseen should become greater, in this world neither virtue nor vice will be left.
این ندارد حد سوی آغاز رو ** سوی قصه‌‌ی مرد مطرب باز رو
This (topic) has no bound. Go to the starting-point, go back to the tale of the minstrel.
بقیه‌‌ی قصه‌‌ی پیر چنگی و بیان مخلص آن
The remainder of the story of the old harper and the explanation of its issue (moral)
مطربی کز وی جهان شد پر طرب ** رسته ز آوازش خیالات عجب
That minstrel by whom the world was filled with rapture, from whose voice wondrous phantasies grew (arose in the minds of those who heard him),
از نوایش مرغ دل پران شدی ** وز صدایش هوش جان حیران شدی
At whose song the bird of the soul would take wing, and at whose note the mind of the spirit would be distraught—
چون بر آمد روزگار و پیر شد ** باز جانش از عجز پشه‌‌گیر شد
When time passed and he grew old, from weakness the falcon, his soul, became a catcher of gnats.
پشت او خم گشت همچون پشت خم ** ابروان بر چشم همچون پالدم2075
His back became bent like the back of a wine-jar, the brows over his eyes like a crupper-strap.
گشت آواز لطیف جان فزاش ** زشت و نزد کس نیرزیدی به لاش
His charming soul-refreshing voice became ugly and worth nothing to any one.
آن نوای رشک زهره آمده ** همچو آواز خر پیری شده
The tone that had (once) been the envy of Zuhra (Venus) was now like the bray of an old donkey.
خود کدامین خوش که او ناخوش نشد ** یا کدامین سقف کان مفرش نشد
Truly, what sweet one is there that did not become unsweet, or what roof that did not become a carpet?—
غیر آواز عزیزان در صدور ** که بود از عکس دمشان نفخ صور
Except the voices of holy men in their breasts, from the repercussion of whose breath is the blast of the trumpet (of Resurrection).
اندرونی کاندرونها مست از اوست ** نیستی کاین هستهامان هست از اوست2080
(Theirs is) the heart by which (all) hearts are made drunken, (theirs is) the nonexistence whereby these existences of ours are made existent.
کهربای فکر و هر آواز او ** لذت الهام و وحی و راز او
He (the saint) is the amber (magnet) of (all) thought and of every voice; he is the (inward) delight of revelation and inspiration and (Divine) mystery.
چون که مطرب پیرتر گشت و ضعیف ** شد ز بی‌‌کسبی رهین یک رغیف
When the minstrel grew older and feeble, through not earning (anything) he became indebted for a single loaf of bread.
گفت عمر و مهلتم دادی بسی ** لطفها کردی خدایا با خسی
He said, “Thou hast given me long life and respite: O God, Thou hast bestowed (many) favours on a vile wretch.
معصیت ورزیده‌‌ام هفتاد سال ** باز نگرفتی ز من روزی نوال
For seventy years I have been committing sin, (yet) not for one day hast Thou withheld Thy bounty from me.
نیست کسب امروز مهمان توام ** چنگ بهر تو زنم آن توام2085
I (can) earn nothing: to-day I am Thy guest, I will play the harp for Thee, I am Thine.”
چنگ را برداشت و شد الله جو ** سوی گورستان یثرب آه گو
He took up his harp and went in search of God to the graveyard of Medina, crying “Alas!”
گفت خواهم از حق ابریشم بها ** کاو به نیکویی پذیرد قلبها
He said, “I crave of God the price of silk (for harpstrings), for He in His kindness accepts adulterated coin.”
چون که زد بسیار و گریان سر نهاد ** چنگ بالین کرد و بر گوری فتاد
When he had played a long while and (then), weeping, laid his head down: he made the harp his pillow and dropped on a tomb.
خواب بردش مرغ جانش از حبس رست ** چنگ و چنگی را رها کرد و بجست
Sleep overtook him: the bird, his soul, escaped from captivity, it let harp and harper go and darted away.