قرب بر انواع باشد ای پدر ** می‌زند خورشید بر کهسار و زر705
Nearness is of various kinds, O father: the sun strikes (both) on the mountains and on the gold (in the mine);
لیک قربی هست با زر شید را ** که از آن آگه نباشد بید را
But between the sun and the gold there is a nearness (affinity) of which the bíd-tree hath no knowledge.
شاخ خشک و تر قریب آفتاب ** آفتاب از هر دو کی دارد حجاب
(Both) the dry and fresh bough are near to the sun: how should the sun be screened off from either?
لیک کو آن قربت شاخ طری ** که ثمار پخته از وی می‌خوری
But where is the nearness of the sappy bough, from which you eat ripe fruit?
شاخ خشک از قربت آن آفتاب ** غیر زوتر خشک گشتن گو بیاب
From nearness to the sun let the dry bough get (if it can) anything besides withering sooner!
آنچنان مستی مباش ای بی‌خرد ** که به عقل آید پشیمانی خورد710
O man without wisdom, do not be an inebriate of the sort that (when) he comes (back) to his wits he feels sorry;
بلک از آن مستان که چون می می‌خورند ** عقلهای پخته حسرت می‌برند
Nay, be one of those inebriates on account of whom, whilst they are drinking the wine (of Divine Love), mature (strong) intellects suffer regret.
ای گرفته همچو گربه موش پیر ** گر از آن می شیرگیری شیر گیر
O thou who, like a cat, hast caught (nothing better than) an old mouse, if thou art pot-valiant with that wine (of Love), catch the Lion!
ای بخورده از خیالی جام هیچ ** همچو مستان حقایق بر مپیچ
O thou who hast quaffed the cup of Naught from a phantom, do not reel like them that are intoxicated with the (Divine) realities.
می‌فتی این سو و آن سو مست‌وار ** ای تو این سو نیستت زان سو گذار
Thou art falling to this side and that, like the drunken: O thou (who art) on this side, there is no passage for thee on that side.
گر بدان سو راه یابی بعد از آن ** گه بدین سو گه بدان سو سر فشان715
If thou (ever) find the way to that side, thenceforth toss thy head now to this side, now to that!
جمله این سویی از آن سو کپ مزن ** چون نداری مرگ هرزه جان مکن
Thou art all on this side, (therefore) do not idly boast of that side: since thou hast not (died) the death (to self), do not agonise thyself in vain.
آن خضرجان کز اجل نهراسد او ** شاید ار مخلوق را نشناسد او
He with the soul of Khadir, (he) that does not shrink from death—if he know not the created (world), ’tis fitting.
کام از ذوق توهم خوش کنی ** در دمی در خیک خود پرش کنی
Thou sweetenest thy palate with the savour of false imagination; thou blowest into the bag of selfhood and fillest it:
پس به یک سوزن تهی گردی ز باد ** این چنین فربه تن عاقل مباد
Then, at one prick of a needle thou art emptied of wind— may no intelligent man's body be fat (swollen) like this!
کوزه‌ها سازی ز برف اندر شتا ** کی کند چون آب بیند آن وفا720
Thou makest pots of snow in winter: when they see the water how shall they maintain that (former) constancy?
افتادن شغال در خم رنگ و رنگین شدن و دعوی طاوسی کردن میان شغالان
How the jackal fell into the dyeing-vat and was dyed with many colours and pretended amongst the jackals that he was a peacock.
آن شغالی رفت اندر خم رنگ ** اندر آن خم کرد یک ساعت درنگ
A certain jackal went into the dyeing-vat, stayed in the vat for a while,
پس بر آمد پوستش رنگین شده ** که منم طاووس علیین شده
And then arose, his skin having become particoloured, saying, ‘I have become the Peacock of ‘Illiyyín.’’
پشم رنگین رونق خوش یافته ** آفتاب آن رنگها بر تافته
His coloured fur had gained a charming brilliance, and the sun shone upon those colours.
دید خود را سبز و سرخ و فور و زرد ** خویشتن را بر شغالان عرضه کرد
He beheld himself green and red and roan and yellow, (so) he presented himself (gleefully) to the jackals.
جمله گفتند ای شغالک حال چیست ** که ترا در سر نشاطی ملتویست725
They all said, “O little jackal, what is the matter, that thou hast in thy head manifold exultation?
از نشاط از ما کرانه کرده‌ای ** این تکبر از کجا آورده‌ای
Because of exultation thou hast turned aside from us (with disdain): whence hast thou brought this arrogance?”
یک شغالی پیش او شد کای فلان ** شید کردی یا شدی از خوش‌دلان
One of the jackals went to him and said, “O so-and-so, hast thou acted deceitfully or hast thou (really) become one of those whose hearts rejoice (in God)?
شید کردی تا به منبر بر جهی ** تا ز لاف این خلق را حسرت دهی
Thou hast acted deceitfully to the end that thou mayest jump on to the pulpit and by thy palaver give this folk (the feeling of) regret.
بس بکوشیدی ندیدی گرمیی ** پس ز شید آورده‌ای بی‌شرمیی
Thou hast striven much, (but) thou hast not felt any (spiritual) ardour; hence from deceit thou hast exhibited a piece of impudence.”
گرمی آن اولیا و انبیاست ** باز بی‌شرمی پناه هر دغاست730
(Spiritual) ardour belongs to the saints and prophets; on the other hand, impudence is the refuge of every impostor;
که التفات خلق سوی خود کشند ** که خوشیم و از درون بس ناخوشند
For they draw the people's attention to themselves, saying, “We are happy (with God),” though within (at heart) they are exceedingly unhappy.
چرب کردن مرد لافی لب و سبلت خود را هر بامداد به پوست دنبه و بیرون آمدن میان حریفان کی من چنین خورده‌ام و چنان
How a braggart greased his lips and moustache every morning with the skin of a fat sheep's tail and came amongst his companions, saying, “I have eaten such and such (viands).”
پوست دنبه یافت شخصی مستهان ** هر صباحی چرب کردی سبلتان
A person, who (on account of his poverty) was lightly esteemed, used to grease his moustaches every morning
در میان منعمان رفتی که من ** لوت چربی خورده‌ام در انجمن
And go amongst the munificent (the rich), saying, “I have eaten some wellgreased food at the party.”
دست بر سبلت نهادی در نوید ** رمز یعنی سوی سبلت بنگرید
He would gaily put his hand on his moustache as a sign, meaning, “Look at my moustache!
کین گواه صدق گفتار منست ** وین نشان چرب و شیرین خوردنست735
For this is the witness to the truth of my words, and this is the token of my eating greasy and delicious food.”
اشکمش گفتی جواب بی‌طنین ** که اباد الله کید الکاذبین
His belly would say in soundless (mute) response, “May God destroy the plots of the liars!
لاف تو ما را بر آتش بر نهاد ** کان سبال چرب تو بر کنده باد
Thy boasting hath set me on fire: may that greasy moustache of thine be torn out!
گر نبودی لاف زشتت ای گدا ** یک کریمی رحم افکندی به ما
Were it not for thy foul boasting, O beggar, some generous man would have taken pity on me;
ور نمودی عیب و کژ کم باختی ** یک طبیبی داروی او ساختی
And if thou hadst shown the ailment and hadst not played false, some physician would have prepared a remedy for it.”
گفت حق که کژ مجنبان گوش و دم ** ینفعن الصادقین صدقهم740
God hath said, “Do not move ear or tail crookedly:their veracity shall profit the veracious.”
گفت اندر کژ مخسپ ای محتلم ** آنچ داری وا نما و فاستقم
Ne recurvatus in antro dormiveris, O tu qui passus es nocturnam pollutionem: reveal that which you have, and act straight; [Do not sleep bent in a cave, O you (who have) soiled (yourself) in the night (with sperm): reveal that which you have, and act straight;]
ور نگویی عیب خود باری خمش ** از نمایش وز دغل خود را مکش
Or if you tell not your fault, at least refrain from (idle) talk: do not kill yourself by ostentation and trickery.
گر تو نقدی یافتی مگشا دهان ** هست در ره سنگهای امتحان
If you have got any money, do not open your mouth: there are touchstones on the Way,
سنگهای امتحان را نیز پیش ** امتحانها هست در احوال خویش
And for the touchstones too there are tests concerning their own (inward) states.
گفت یزدان از ولادت تا بحین ** یفتنون کل عام مرتین745
God hath said, “From birth unto death they are tried every year twice.”
امتحان در امتحانست ای پدر ** هین به کمتر امتحان خود را مخر
There is test upon test, O father: beware, do not (be ready to) buy yourself at the smallest test.
آمن بودن بلعم باعور کی امتحانها کرد حضرت او را و از آنها روی سپید آمده بود
How Bal‘am the son of Bá‘úr was (felt himself) secure, because the Lord had made (many) tests (of him) and he had come through them honourably.
بلعم باعور و ابلیس لعین ** ز امتحان آخرین گشته مهین
Bal‘am the son of Bá‘úr and the accursed Iblís were disgraced at the ultimate test.
او بدعوی میل دولت می‌کند ** معده‌اش نفرین سبلت می‌کند
He (the boastful hypocrite), by his pretension, desires to be (reputed) rich, (but) his belly is execrating his moustache,
کانچ پنهان می‌کند پیدایش کن ** سوخت ما را ای خدا رسواش کن
Crying, “Display that which he is hiding! He has consumed me (with anguish): O God, expose him!”
جمله اجزای تنش خصم ویند ** کز بهاری لافد ایشان در دیند750
All the members of his body are his adversaries, for he prates of spring (while) they are in December.
لاف وا داد کرمها می‌کند ** شاخ رحمت را ز بن بر می‌کند
Vain talk repels acts of kindness and tears off the bough of pity from the trunk of the tree.
راستی پیش آر یا خاموش کن ** وانگهان رحمت ببین و نوش کن
Bring forward (practise) honesty, or else be silent, and then behold pity and enjoy it.
آن شکم خصم سبال او شده ** دست پنهان در دعا اندر زده
That belly became the adversary of his moustache and secretly had recourse to prayer,
کای خدا رسوا کن این لاف لام ** تا بجنبد سوی ما رحم کرام
Crying, “O God, expose this idle brag of the base, in order that the pity of the noble may be moved towards me.”