اندر آن صحرا که رست این زهر تر ** نیز روییدست تریاق ای پسر
In the plain where this fresh (virulent) poison grew, there has also grown the antidote, O son.
گویدت تریاق از من جو سپر ** که ز زهرم من به تو نزدیکتر
The antidote says to you, “Seek from me a shield, for I am nearer than the poison to thee.
گفت او سحرست و ویرانی تو ** گفت من سحرست و دفع سحر او
Her (the fleshly soul's) words are magic and thy ruin; my words are (lawful) magic and the counter-charm to her magic.”
مکرر کردن عاذلان پند را بر آن مهمان آن مسجد مهمان کش
How the fault-finders repeated their advice to the guest of the guest-killing mosque.
گفت پیغامبر که ان فی البیان ** سحرا و حق گفت آن خوش پهلوان
The Prophet said, “Verily, there is a magic in eloquence”; and that goodly hero spake the truth.
هین مکن جلدی برو ای بوالکرم ** مسجد و ما را مکن زین متهم4080
“Hey, do not commit a foolhardy act, (but) depart, O generous man, and do not make the mosque and us suspected on this account;
که بگوید دشمنی از دشمنی ** آتشی در ما زند فردا دنی
For an enemy will speak form enmity, and to-morrow the villain will rouse a fire (of suspicion) against us,
که بتاسانید او را ظالمی ** بر بهانه‌ی مسجد او بد سالمی
Saying, ‘Some wicked man strangled him, (knowing that) on the pretext of the mosque he was safe (from suspicion),
تا بهانه‌ی قتل بر مسجد نهد ** چونک بدنامست مسجد او جهد
So that he might impute the murder to the mosque and, since the mosque has a bad name, might escape.’
تهمتی بر ما منه ای سخت‌جان ** که نه‌ایم آمن ز مکر دشمنان
Do not lay any suspicion upon us, O man of valiant spirit, for we are not secure from the craft of (our) enemies.
هین برو جلدی مکن سودا مپز ** که نتان پیمود کیوان را بگز4085
Come now, depart! Do not be foolhardy, do not cherish vain desire, for it is impossible to measure (the planet) Saturn by the ell.
چون تو بسیاران بلافیده ز بخت ** ریش خود بر کنده یک یک لخت لخت
Many like thee have prated of (their) luck, (and in the end) they have torn out their beards, one by one, piecemeal.
هین برو کوتاه کن این قیل و قال ** خویش و ما را در میفکن در وبال
Hey, begone ! Cut short this palaver ! Do not cast thyself and us into woe!"
جواب گفتن مهمان ایشان را و مثل آوردن بدفع کردن حارس کشت به بانگ دف از کشت شتری را کی کوس محمودی بر پشت او زدندی
How the guest answered them and adduced the parable of the guardian of the cornfield who, by making a noise with the tomtom, sought to drive away from the cornfield a camel on whose back they were beating the big kettle-drum of (Sultan) Mahmúd.
گفت ای یاران از آن دیوان نیم ** که ز لا حولی ضعیف آید پیم
He said, “O friends, I am not one of the devils, that (the strength of) my sinews should fail at a single lá hawl.
کودکی کو حارس کشتی بدی ** طبلکی در دفع مرغان می‌زدی
A boy, who was the guardian of a cornfield, used to beat a tomtom in order to keep off the birds,
تا رمیدی مرغ زان طبلک ز کشت ** کشت از مرغان بد بی خوف گشت4090
So that the birds, at (the sound of) the tomtom, were scared away from the field, and the field became safe from evil birds.
چونک سلطان شاه محمود کریم ** برگذر زد آن طرف خیمه‌ی عظیم
When the Sultan, the noble King Mahmúd, pitched a great tent in that neighbourhood as he passed on the way
با سپاهی همچو استاره‌ی اثیر ** انبه و پیروز و صفدر ملک‌گیر
With an army like the stars of heaven (in number), numerous and victorious, one that pierces the ranks (of the enemy) and takes possession of empire—
اشتری بد کو بدی حمال کوس ** بختیی بد پیش‌رو همچون خروس
There was a camel that carried the kettle-drum: ’twas a Bactrian (camel), going in front (of the army) like a cock:
بانگ کوس و طبل بر وی روز و شب ** می‌زدی اندر رجوع و در طلب
Day and night he (the driver) used loudly to beat the big kettle-drum and the (ordinary) drum on its back in returning (from an expedition) and in setting out.
اندر آن مزرع در آمد آن شتر ** کودک آن طبلک بزد در حفظ بر4095
That camel entered the cornfield, and the boy beat his tom--tom to protect the corn.
عاقلی گفتش مزن طبلک که او ** پخته‌ی طبلست با آنشست خو
An intelligent man said to him, ‘Don't beat the tomtom, for he (the camel) is well-seasoned by the drum; he is accustomed to it.
پیش او چه بود تبوراک تو طفل ** که کشد او طبل سلطان بیست کفل
What is thy little tomtom, child, to him, since he carries the Sultan's drum twenty times the size?’
عاشقم من کشته‌ی قربان لا ** جان من نوبتگه طبل بلا
I am a lover, one who has been sacrificed to Naught: my soul is the band-stand for the drum of tribulation.
خود تبوراکست این تهدیدها ** پیش آنچ دیده است این دیدها
Verily, these threats (of yours) are (as) a little tomtom beside that which these eyes (of mine) have seen.
ای حریفان من از آنها نیستم ** کز خیالاتی درین ره بیستم4100
O comrades, I am not one of those (without experience), that because of idle fancies I should halt on the Way.
من چو اسماعیلیانم بی‌حذر ** بل چو اسمعیل آزادم ز سر
I am unafraid (of death), like the Ismá‘ílís; nay, like Ismá‘íl (Ishmael) I am free from (care for my) head.
فارغم از طمطراق و از ریا ** قل تعالوا گفت جانم را بیا
I am done with pomp and ostentation. ‘Say, come ye’: He (the Beloved) said to my soul, ‘Come.’”
گفت پیغامبر که جاد فی السلف ** بالعطیه من تیقن بالخلف
The Prophet has said that one who feels sure of the recompense will give generously beforehand.
هر که بیند مر عطا را صد عوض ** زود دربازد عطا را زین غرض
Whoever sees a hundred compensations for the gift will at once give away the gift with this object (in view).
جمله در بازار از آن گشتند بند ** تا چو سود افتاد مال خود دهند4105
All have become tied (to their business) in the bazaar (this world), to the end that when (the chance of) gain occurs they may give their money.
زر در انبانها نشسته منتظر ** تا که سود آید ببذل آید مصر
With gold in their money-bags, they are seated expectantly (in the hope) that the gain may come and that he who persists (in waiting) may begin to squander (his gold).
چون ببیند کاله‌ای در ربح بیش ** سرد گردد عشقش از کالای خویش
When he sees a piece of merchandise exceeding (his own) in profit, his fondness for his own goods becomes chilled;
گرم زان ماندست با آن کو ندید ** کاله‌های خویش را ربح و مزید
(For hitherto) he has remained enamoured of those, because he perceived no profit and advantage superior to his own goods.
همچنین علم و هنرها و حرف ** چون بدید افزون از آنها در شرف
Similarly, (in the case of) knowledge and accomplishments and trades: (a man is engrossed with them) since he has not seen (anything) superior to them in excellence.
تا به از جان نیست جان باشد عزیز ** چون به آمد نام جان شد چیز لیز4110
Whilst nothing is better than life, life is precious; when a better appears, the name of life becomes a slippery (futile) thing.
لعبت مرده بود جان طفل را ** تا نگشت او در بزرگی طفل‌زا
The lifeless doll is as (dear as) life to the child until he has grown up to manhood.
این تصور وین تخیل لعبتست ** تا تو طفلی پس بدانت حاجتست
This imagination and fancy are (like) the doll: so long as you are (spiritually) a child, you have need of them;
چون ز طفلی رست جان شد در وصال ** فارغ از حس است و تصویر و خیال
(But) when the spirit has escaped from childishness, it is in union (with God): it is done with sense-perception and imagination and fancy.
نیست محرم تا بگویم بی‌نفاق ** تن زدم والله اعلم بالوفاق
There is no confidant (familiar with this mystery), that I should speak without insincerity (reserve). I will keep silence, and God best knoweth the (true) accord.
مال و تن برف‌اند ریزان فنا ** حق خریدارش که الله اشتری4115
The goods (of this world) and the body are snow melting away to naught; (yet) God is their purchaser, for God hath purchased.
برفها زان از ثمن اولیستت ** که هیی در شک یقینی نیستت
The snows seem to you better than the price, because you are in doubt: you have no certainty (no sure faith),
وین عجب ظنست در تو ای مهین ** که نمی‌پرد به بستان یقین
And in you, O contemptible man, there is this marvellous opinion that does not fly to the garden of certainty.
هر گمان تشنه‌ی یقینست ای پسر ** می‌زند اندر تزاید بال و پر
O son, every opinion is thirsting for certainty and emulously flapping its wings (in quest thereof).
چون رسد در علم پس پر پا شود ** مر یقین را علم او بویا شود
When it attains to knowledge, then the wing becomes a foot, and its knowledge begins to scent certainty,
زانک هست اندر طریق مفتتن ** علم کمتر از یقین و فوق ظن4120
For in the tested Way knowledge is inferior to certainty, but above opinion.
علم جویای یقین باشد بدان ** و آن یقین جویای دیدست و عیان
Know that knowledge is a seeker of certainty, and certainty is a seeker of vision and intuition.
اندر الهیکم بجو این را کنون ** از پس کلا پس لو تعلمون
Seek this (difference between knowledge and intuitive certainty) now, in (the Súra which begins with) Alhákum, after (the word) kallá and after (the words) lau ta‘lamún.