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1
259-308

  • جولقیی سر برهنه می‌‌گذشت ** با سر بی‌‌مو چو پشت طاس و طشت‌‌
  • Meanwhile a bare-headed dervish, clad in a jawlaq (coarse woollen frock), passed by, with a head hairless as the outside of bowl and basin.

  • طوطی اندر گفت آمد در زمان ** بانگ بر درویش زد که هی فلان‌‌ 260
  • Thereupon the parrot cried to the dervish, as rational persons (might have done).

  • از چه ای کل با کلان آمیختی ** تو مگر از شیشه روغن ریختی‌‌
  • How were you mixed up with the bald, O baldpate? Did you, then, spill oil from the bottle?”

  • از قیاسش خنده آمد خلق را ** کو چو خود پنداشت صاحب دلق را
  • The bystanders laughed at the parrot's inference, because it deemed the wearer of the frock to be like itself.

  • کار پاکان را قیاس از خود مگیر ** گر چه ماند در نبشتن شیر و شیر
  • Do not measure the actions of holy men by (the analogy of) yourself, though shér (lion) and shír (milk) are similar in writing.

  • جمله عالم زین سبب گمراه شد ** کم کسی ز ابدال حق آگاه شد
  • On this account the whole world is gone astray: scarcely any one is cognisant of God's Abdál (Substitutes).

  • همسری با انبیا برداشتند ** اولیا را همچو خود پنداشتند 265
  • They set up (a claim of) equality with the prophets; they supposed the saints to be like themselves.

  • گفته اینک ما بشر ایشان بشر ** ما و ایشان بسته‌‌ی خوابیم و خور
  • “Behold,” they said, “we are men, they are men; both we and they are in bondage to sleep and food.”

  • این ندانستند ایشان از عمی ** هست فرقی در میان بی‌‌منتها
  • In (their) blindness they did not perceive that there is an infinite difference between (them).

  • هر دو گون زنبور خوردند از محل ** لیک شد ز ان نیش و زین دیگر عسل‌‌
  • Both species of zanbúr ate and drank from the (same) place, but from that one (the hornet) came a sting, and from this other (the bee) honey.

  • هر دو گون آهو گیا خوردند و آب ** زین یکی سرگین شد و ز ان مشک ناب‌‌
  • Both species of deer ate grass and drank water: from this one came dung, and from that one pure musk.

  • هر دو نی خوردند از یک آب خور ** این یکی خالی و آن پر از شکر 270
  • Both reeds drank from the same water-source, (but) this one is empty and that one full of sugar.

  • صد هزاران این چنین اشباه بین ** فرقشان هفتاد ساله راه بین‌‌
  • Consider hundreds of thousands of such likenesses and observe that the distance between the two is (as great as) a seventy years' journey.

  • این خورد گردد پلیدی زو جدا ** آن خورد گردد همه نور خدا
  • This one eats, and filth is discharged from him; that one eats, and becomes entirely the light of God.

  • این خورد زاید همه بخل و حسد ** و آن خورد زاید همه نور احد
  • This one eats, (and of him) is born nothing but avarice and envy; that one eats, (and of him) is born nothing but the Light of the One (God).

  • این زمین پاک و ان شوره ست و بد ** این فرشته‌‌ی پاک و ان دیو است و دد
  • This one is good (fertile) soil and that one brackish and bad; this one is a fair angel and that one a devil and wild beast.

  • هر دو صورت گر بهم ماند رواست ** آب تلخ و آب شیرین را صفاست‌‌ 275
  • If both resemble each other in aspect, it may well be (so): bitter water and sweet water have (the same) clearness.

  • جز که صاحب ذوق کی شناسد بیاب ** او شناسد آب خوش از شوره آب‌‌
  • Who knows (the difference) except a man possessed of (spiritual) taste? Find (him): he knows the sweet water from the brine.

  • سحر را با معجزه کرده قیاس ** هر دو را بر مکر پندارد اساس‌‌
  • Comparing magic with (prophetic) miracle, he (the ignorant one) fancies that both are founded on deceit.

  • ساحران موسی از استیزه را ** بر گرفته چون عصای او عصا
  • The magicians (in the time) of Moses, for contention's sake, lifted up (in their hands) a rod like his,

  • زین عصا تا آن عصا فرقی است ژرف ** زین عمل تا آن عمل راهی شگرف‌‌
  • (But) between this rod and that rod there is a vast difference; from this action (magic) to that action (miracle) is a great way.

  • لعنة الله این عمل را در قفا ** رحمه الله آن عمل را در وفا 280
  • This action is followed by the curse of God, (while) that action receives in payment the mercy (blessing) of God.

  • کافران اندر مری بوزینه طبع ** آفتی آمد درون سینه طبع‌‌
  • The infidels in contending (for equality with the prophets and saints) have the nature of an ape: the (evil) nature is a canker within the breast.

  • هر چه مردم می‌‌کند بوزینه هم ** آن کند کز مرد بیند دم‌‌به‌‌دم‌‌
  • Whatever a man does, the ape at every moment does the same thing that he sees done by the man.

  • او گمان برده که من کژدم چو او ** فرق را کی داند آن استیزه رو
  • He thinks, “I have acted like him”: how should that quarrelsome-looking one know the difference?

  • این کند از امر و او بهر ستیز ** بر سر استیزه رویان خاک ریز
  • This one (the holy man) acts by the command (of God), and he (the apish imitator) for the sake of quarrelling (rivalry). Pour dust on the heads of those who have quarrelsome faces!

  • آن منافق با موافق در نماز ** از پی استیزه آید نی نیاز 285
  • That (religious) hypocrite joins in ritual prayer with the (sincere) conformist (only) for quarrelling's sake, not for supplication.

  • در نماز و روزه و حج و زکات ** با منافق مومنان در برد و مات‌‌
  • In prayer and fasting and pilgrimage and alms-giving the true believers are (engaged) with the hypocrite in (what brings) victory and defeat.

  • مومنان را برد باشد عاقبت ** بر منافق مات اندر آخرت‌‌
  • Victory in the end is to the true believers; upon the hypocrite (falls) defeat in the state hereafter.

  • گر چه هر دو بر سر یک بازی‌‌اند ** هر دو با هم مروزی و رازی‌‌اند
  • Although both are intent on one game, in relation to each other they are (as far apart as) the man of Merv and the man of Rayy.

  • هر یکی سوی مقام خود رود ** هر یکی بر وفق نام خود رود
  • Each one goes to his (proper) abiding-place; each one fares according to his name.

  • مومنش خوانند جانش خوش شود ** ور منافق تیز و پر آتش شود 290
  • If he be called a true believer, his soul rejoices; and if (he be called) “hypocrite,” he becomes fierce and filled with fire (rage).

  • نام او محبوب از ذات وی است ** نام این مبغوض از آفات وی است‌‌
  • His (the true believer's) name is loved on account of its essence (which is true faith); this one's (the hypocrite's) name is loathed on account of its pestilent qualities.

  • میم و واو و میم و نون تشریف نیست ** لفظ مومن جز پی تعریف نیست‌‌
  • (The four letters) mím and wáw and mím and nún do not confer honour: the word múmin (true believer) is only for the sake of denotation.

  • گر منافق خوانی‌‌اش این نام دون ** همچو کژدم می‌‌خلد در اندرون‌‌
  • If you call him (the true believer) hypocrite, this vile name is stinging (him) within like a scorpion.

  • گرنه این نام اشتقاق دوزخ است ** پس چرا در وی مذاق دوزخ است‌‌
  • If this name is not derived from Hell, then why is there the taste of Hell in it?

  • زشتی آن نام بد از حرف نیست ** تلخی آن آب بحر از ظرف نیست‌‌ 295
  • The foulness of that ill name is not from the letters; the bitterness of that sea-water is not from the vessel (containing it).

  • حرف ظرف آمد در او معنی چو آب ** بحر معنی عنده أم الکتاب‌‌
  • The letters are the vessel: therein the meaning is (contained) like water; (but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.

  • بحر تلخ و بحر شیرین در جهان ** در میانشان برزخ لا یبغیان‌‌
  • In this world the bitter sea and the sweet sea (are divided)— between them is a barrier which they do not seek to cross.

  • وانگه این هر دو ز یک اصلی روان ** بر گذر زین هر دو رو تا اصل آن‌‌
  • Know that both these flow from one origin. Pass on from them both, go (all the way) to their origin!

  • زر قلب و زر نیکو در عیار ** بی‌‌محک هرگز ندانی ز اعتبار
  • Without the touchstone you will never know in the assay adulterated gold and fine gold by (using your own) judgement.

  • هر که را در جان خدا بنهد محک ** هر یقین را باز داند او ز شک‌‌ 300
  • Any one in whose soul God shall put the touchstone, he will distinguish every certainty from doubt.

  • در دهان زنده خاشاکی جهد ** آن گه آرامد که بیرونش نهد
  • A piece of rubbish jumps into the mouth of a living man, and only when he ejects it is he at ease.

  • در هزاران لقمه یک خاشاک خرد ** چون در آمد حس زنده پی ببرد
  • When, amongst thousands of morsels (of food), one little piece of rubbish entered (his mouth), the living man's sense (of touch or taste) tracked it down.

  • حس دنیا نردبان این جهان ** حس دینی نردبان آسمان‌‌
  • The worldly sense is the ladder to this world; the religious sense is the ladder to Heaven.

  • صحت این حس بجویید از طبیب ** صحت آن حس بخواهید از حبیب‌‌
  • Seek ye the well-being of the former sense from the physician; beg ye the well-being of the latter sense from the Beloved.

  • صحت این حس ز معموری تن ** صحت آن حس ز تخریب بدن‌‌ 305
  • The health of the former arises from the flourishing state of the body; the health of the latter arises from the ruin of the body.

  • راه جان مر جسم را ویران کند ** بعد از آن ویرانی آبادان کند
  • The spiritual way ruins the body and, after having ruined it, restores it to prosperity:

  • کرد ویران خانه بهر گنج زر ** وز همان گنجش کند معمورتر
  • Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before);

  • آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
  • Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;