I am speaking bitter words to thee, in order that I may wash thee (clean) of bitternesses.
ز آب سرد انگور افسرده رهد ** سردی و افسردگی بیرون نهد
The frozen grape is thawed by cold water and lays aside its coldness and congealment.
تو ز تلخی چونکه دل پر خون شوی ** پس ز تلخیها همه بیرون روی4195
When, from (having endured) bitterness (self-mortification), thy heart is filled with blood (like the grape), then thou wilt escape from all bitternesses.
تمثیل صابر شدن مومن چون بر شر و خیر بلا واقف شود
A comparison showing how the true believer becomes patient when he understands the inward meaning and the beneficial nature of tribulation.
سگ شکاری نیست او را طوق نیست ** خام و ناجوشیده جز بی‌ذوق نیست
(If) a dog is not (kept) for hunting, he has no collar: the raw and unboiled is naught but the insipid.”
گفت نخود چون چنینست ای ستی ** خوش بجوشم یاریم ده راستی
The chickpea said, “Since it is so, O lady, I will gladly boil: give me help in verity!
تو درین جوشش چو معمار منی ** کفچلیزم زن که بس خوش می‌زنی
In this boiling thou art, as it were, my architect: smite me with the skimming spoon, for thou smitest very delightfully.
همچو پیلم بر سرم زن زخم و داغ ** تا نبینم خواب هندستان و باغ
I am as the elephant: beat and brand my head, that I may not dream of Hindustán and (its) gardens;
تا که خود را در دهم در جوش من ** تا رهی یابم در آن آغوش من4200
So that I may yield myself (submit) to the boiling, to the end that I may find a way to that embrace (of the Beloved);
زانک انسان در غنا طاغی شود ** همچو پیل خواب‌بین یاغی شود
Because Man, in (the state of) independence, grows insolent and becomes hostile, like the dreaming elephant.
پیل چون در خواب بیند هند را ** پیلبان را نشنود آرد دغا
When the elephant dreams of Hindustán, he does not hearken to the driver and displays viciousness.”
عذر گفتن کدبانو با نخود و حکمت در جوش داشتن کدبانو نخود را
(Showing) how the housewife made apologies to the chickpea, and (explaining) the wise purpose in her keeping the chickpea on the boil.
آن ستی گوید ورا که پیش ازین ** من چو تو بودم ز اجزای زمین
The dame says to it, “Formerly I, like thee, was a part of the earth.
چون بنوشیدم جهاد آذری ** پس پذیرا گشتم و اندر خوری
After I had drunk a (cup of) fiery self-mortification, then I became an acceptable and worthy one.
مدتی جوشیده‌ام اندر زمن ** مدتی دیگر درون دیگ تن4205
For a long while, I boiled in (the world of) Time; for another long while, in the pot of the body.
زین دو جوشش قوت حسها شدم ** روح گشتم پس ترا استا شدم
By reason of these two boilings I became (a source of) strength to the senses: I became (animal) spirit: then I became thy teacher.
در جمادی گفتمی زان می‌دوی ** تا شوی علم و صفات معنوی
(Whilst I was) in the inanimate state I used to say (to myself), ‘Thou art running (to and fro in agitation) to the end that thou mayst become (endued with) knowledge and spiritual qualities.’
چون شدم من روح پس بار دگر ** جوش دیگر کن ز حیوانی گذر
Since I have become (animal) spirit, now (let me) boil once more and pass beyond animality.”
از خدا می‌خواه تا زین نکته‌ها ** در نلغزی و رسی در منتها
Beseech God continually that you may not stumble over these deep sayings and that you may arrive at the (journey's) end,
زانک از قرآن بسی گمره شدند ** زان رسن قومی درون چه شدند4210
For many have been led astray by the Qur’án: by (clinging to) that rope a multitude have fallen into the well.
مر رسن را نیست جرمی ای عنود ** چون ترا سودای سربالا نبود
There is no fault in the rope, O perverse man, inasmuch as you had no desire for (reaching) the top.
باقی قصه‌ی مهمان آن مسجد مهمان کش و ثبات و صدق او
The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.
آن غریب شهر سربالا طلب ** گفت می‌خسپم درین مسجد بشب
That high-aspiring stranger to the town said, “I will sleep in this mosque at night.
مسجدا گر کربلای من شوی ** کعبه‌ی حاجت‌روای من شوی
O mosque, if thou become my Karbalá, thou wilt be the Ka'ba that fulfils my need.
هین مرا بگذار ای بگزیده دار ** تا رسن‌بازی کنم منصوروار
Hark, give me leave, O chosen house, that I may perform a rope-dance, like Mansúr (Halláj)!