تا شود شیرین بریشان تخت و تاج ** که ستانیم از جهانداران خراج670
To the end that throne and crown should be sweet to them, "for" (they say) "we will exact tribute from the rulers of the world."
از خراج ار جمع آری زر چو ریگ ** آخر آن از تو بماند مردریگ
If by way of tribute thou amass gold as (though it were) sand, at last it will be left behind thee as an inheritance.
همره جانت نگردد ملک و زر ** زر بده سرمه ستان بهر نظر
Sovereignty and gold will not accompany thy spirit on its journey: give thy gold away, get collyrium for thy sight,
تا ببینی کین جهان چاهیست تنگ ** یوسفانه آن رسن آری به چنگ
In order that thou mayst see that this world is a narrow well, and that, like Joseph, thou mayst grasp that rope,
تا بگوید چون ز چاه آیی به بام ** جان که یا بشرای هذا لی غلام
So that, when thou comest from the well (up) to the roof, the Soul will say, “Oh, good news for met This is a youth for me.”
هست در چاه انعکاسات نظر ** کمترین آنک نماید سنگ زر675
In the well (of this world) there are optical inversions, the least (of which is) that stones appear to be gold.
وقت بازی کودکان را ز اختلال ** می‌نماید آن خزفها زر و مال
To children at play-time, from infirmity (of mind), those potsherds (with which they play) appear to be gold and riches.
عارفانش کیمیاگر گشته‌اند ** تا که شد کانها بر ایشان نژند
His (God’s) knowers have become alchemists, so that mines (of gold) have become worthless in their eyes.
دیدن درویش جماعت مشایخ را در خواب و درخواست کردن روزی حلال بی‌مشغول شدن به کسب و از عبادت ماندن و ارشاد ایشان او را و میوه‌های تلخ و ترش کوهی بر وی شیرین شدن به داد آن مشایخ
How a dervish saw in dream a company of Shaykhs and begged for a daily portion of lawful food (which he should receive) without being occupied with earning (it) and being (thereby) incapacitated from devotional service; and how they directed him, and how the sour and bitter mountain-fruit became sweet to him through the bounty of those Shaykhs.
آن یکی درویش گفت اندر سمر ** خضریان را من بدیدم خواب در
A certain dervish said in the night-talk, “I saw in dream those (saints who are) connected with Khizr.
گفتم ایشان را که روزی حلال ** از کجا نوشم که نبود آن وبال
I said to them, ‘Whence shall I (get to) eat a daily portion of lawful food that is not pernicious?’
مر مرا سوی کهستان راندند ** میوه‌ها زان بیشه می‌افشاندند680
They took me along towards the mountainous country: they were shaking down the fruit from (the trees in) the forest,
که خدا شیرین بکرد آن میوه را ** در دهان تو به همتهای ما
Saying, ‘God hath made the fruit (to taste) sweet in thy mouth because of our benedictions.
هین بخور پاک و حلال و بی‌حساب ** بی صداع و نقل و بالا و نشیب
Come, eat (food that is) clean and lawful, and free of reckoning, without trouble and change of place and (going) up and down.’
پس مرا زان رزق نطقی رو نمود ** ذوق گفت من خردها می‌ربود
Then from that daily provision there appeared in me a (gift of) speech: (the spiritual) savour of my words was transporting (the people's) minds.
گفتم این فتنه‌ست ای رب جهان ** بخششی ده از همه خلقان نهان
I said, ‘This is a temptation: O Lord of the world, bestow (on me) a gift hidden from all (Thy) creatures!’
شد سخن از من دل خوش یافتم ** چون انار از ذوق می‌بشکافتم685
Speech departed from (forsook) me; I gained a joyous heart: I was bursting with rapture, like the pomegranate;
گفتم ار چیزی نباشد در بهشت ** غیر این شادی که دارم در سرشت
I said, ‘If there be naught in Paradise (for me) but this delight which I have within my nature,
هیچ نعمت آرزو ناید دگر ** زین نپردازم به حور و نیشکر
No other blessing will be desired (by me): I will not be diverted from this (delight) by the houris and sugar-cane (of Paradise).’
مانده بود از کسب یک دو حبه‌ام ** دوخته در آستین جبه‌ام
Of my (former) earnings one or two small pieces (of money) had remained with me, sewn in the sleeve of my jubba.
نیت کردن او کی این زر بدهم بدان هیزم‌کش چون من روزی یافتم به کرامات مشایخ و رنجیدن آن هیزم‌کش از ضمیر و نیت او
How he formed an intention, saying, ‘I will give this money to that carrier of firewood, since I have obtained daily provision through the miraculous gifts of the Shaykhs’; and how the carrier of firewood was offended by his secret thought and intention.
آن یکی درویش هیزم می‌کشید ** خسته و مانده ز بیشه در رسید
A poor man was carrying firewood: he approached (me), weary and exhausted, from the forest.
پس بگفتم من ز روزی فارغم ** زین سپس از بهر رزقم نیست غم690
So I said (to myself), ‘I am independent of (earning) daily bread: henceforth I have no anxiety for the daily portion.
میوه‌ی مکروه بر من خوش شدست ** رزق خاصی جسم را آمد به دست
The loathed fruit has become sweet to me: a special provision for my body has come to hand.
چونک من فارغ شدستم از گلو ** حبه‌ای چندست این بدهم بدو
Since I have been freed from the (cravings of the) gullet, here are some small pieces of money: I will give him these.
بدهم این زر را بدین تکلیف‌کش ** تا دو سه روزک شود از قوت خوش
I will give this money to this toil-worn man, that for two or three brief days he may be made happy by food.’
خود ضمیرم را همی‌دانست او ** زانک سمعش داشت نور از شمع هو
He himself was knowing my mind, because his (inward) hearing had illumination from the candle of Hú (God).
بود پیشش سر هر اندیشه‌ای ** چون چراغی در درون شیشه‌ای695
To him the secret of every thought was as a lamp within a glass.
هیچ پنهان می‌نشد از وی ضمیر ** بود بر مضمون دلها او امیر
No mental conception was hidden from him: he was ruler over the contents of (men's) hearts.
پس همی منگید با خود زیر لب ** در جواب فکرتم آن بوالعجب
Therefore that wondrous man was muttering to himself under his breath in answer to my (unspoken) thought,
که چنین اندیشی از بهر ملوک ** کیف تلقی الرزق ان لم یرزقوک
‘Thou thinkest so concerning the (spiritual) kings: how shouldst thou meet (receive) the daily provision unless they provide thee (with it)?’
من نمی‌کردم سخن را فهم لیک ** بر دلم می‌زد عتابش نیک نیک
I was not understanding his words, but his rebuke smote my heart mightily.
سوی من آمد به هیبت هم‌چو شیر ** تنگ هیزم را ز خود بنهاد زیر700
He approached me with awful mien, like a lion, and laid down his bundle of firewood.
پرتو حالی که او هیزم نهاد ** لرزه بر هر هفت عضو من فتاد
(Through) the influence of the ecstatic state in which he laid down the firewood, a trembling fell upon all my seven limbs.
گفت یا رب گر ترا خاصان هی‌اند ** که مبارک‌دعوت و فرخ‌پی‌اند
He said, ‘O Lord, if Thou hast elect ones whose prayers are blessed and whose feet (comings and goings) are auspicious,
لطف تو خواهم که میناگر شود ** این زمان این تنگ هیزم زر شود
I entreat that Thy grace may become an alchemist (may work a transmutation) and that this bundle of firewood may be turned into gold at this moment.’
در زمان دیدم که زر شد هیزمش ** هم‌چو آتش بر زمین می‌تافت خوش
Immediately I saw that his firewood was turned into gold, gleaming brightly on the ground, like fire.
من در آن بی‌خود شدم تا دیرگه ** چونک با خویش آمدم من از وله705
Thereat I became beside myself for a long while. When I came to myself (again) out of (that) bewilderment,
بعد از آن گفت ای خداگر آن کبار ** بس غیورند و گریزان ز اشتهار
He said afterwards, ‘O God, if those great ones (the saints) are very jealous and are fleeing from celebrity,
باز این را بند هیزم ساز زود ** بی‌توقف هم بر آن حالی که بود
At once, without delay, make this (gold) a bundle of firewood again, just as it was (before).’
در زمان هیزم شد آن اغصان زر ** مست شد در کار او عقل و نظر
Immediately those branches of gold turned into firewood: the intellect and the sight were intoxicated (amazed) at his (miraculous) work.
بعد از آن برداشت هیزم را و رفت ** سوی شهر از پیش من او تیز و تفت
After that, he took up the firewood and went from me in hot haste towards the town.
خواستم تا در پی آن شه روم ** پرسم از وی مشکلات و بشنوم710
I wished to follow that (spiritual) king and ask him about (some) difficulties and hear (his answer);
بسته کرد آن هیبت او مر مرا ** پیش خاصان ره نباشد عامه را
(But) the awe (which he inspired) made me (as though I were) bound: the vulgar have no way (admission) to the presence of the elect.”
ور کسی را ره شود گو سر فشان ** کان بود از رحمت و از جذبشان
And if the way become (open) to any one, let him offer his head (in utter devotion), for that (admission to their presence) comes from their mercy and their drawing (him towards them).
پس غنیمت دار آن توفیق را ** چون بیابی صحبت صدیق را
Therefore, when you gain companionship with the siddíq (true saint), deem that Divine favour (conferred on you) to be a precious opportunity.
نه چو آن ابله که یابد قرب شاه ** سهل و آسان در فتد آن دم ز راه
(Do) not (be) like the fool who wins the favour of the King, and then lightly and easily falls away from the path (of favour).
چون ز قربانی دهندش بیشتر ** پس بگوید ران گاوست این مگر715
When more of (the King's) favour is bestowed on him, then he says, “Surely this is the thigh of an ox.”
نیست این از ران گاو ای مفتری ** ران گاوت می‌نماید از خری
This does not consist of the thigh of an ox, O deviser of falsehood: to you it appears to be the thigh of an ox because you are an ass.
بذل شاهانه‌ست این بی رشوتی ** بخشش محضست این از رحمتی
This is a royal gift devoid of any corruption: this is pure munificence (springing) from a (great) mercy,
تحریض سلیمان علیه‌السلام مر رسولان را بر تعجیل به هجرت بلقیس بهر ایمان
[How Solomon, on whom be peace, urged the envoys to hasten the emigration of Bilqís (from her kingdom) for the Faith’s sake.]
هم‌چنان که شه سلیمان در نبرد ** جذب خیل و لشکر بلقیس کرد
Even as in (the spiritual) warfare King Solomon drew the cavalry and foot-soldiers of Bilqís (towards him),
که بیایید ای عزیزان زود زود ** که برآمد موجها از بحر جود
Saying, “O honoured men, come quickly, quickly, for the waves have risen from the sea of bounty.