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5
143-192

  • چشم گریان بایدت چون طفل خرد  ** کم خور آن نان را که نان آب تو برد 
  • You must needs have a weeping eye, like the little child: do not eat the bread (of worldliness), for that bread takes away your water (spiritual excellence).

  • تن چو با برگست روز و شب از آن  ** شاخ جان در برگ‌ریزست و خزان 
  • When the body is in leaf (well-furnished), on that account by day and night the bough, (which is) the soul, is shedding its leaves and is in autumn.

  • برگ تن بی‌برگی جانست زود  ** این بباید کاستن آن را فزود  145
  • The leafage (flourishing state) of the body is the leaflessness (unprovidedness) of the soul. Be quick! You must let this (body) dwindle and that (soul) increase.

  • اقرضوا الله قرض ده زین برگ تن  ** تا بروید در عوض در دل چمن 
  • Lend unto God, give a loan of this leafage of the body, that in exchange a garden may grow in your heart.

  • قرض ده کم کن ازین لقمه‌ی تنت  ** تا نماید وجه لا عین رات 
  • Give a loan, diminish this food of your body, that there may appear the face (vision) of (that which) eye hath not seen.

  • تن ز سرگین خویش چون خالی کند  ** پر ز مشک و در اجلالی کند 
  • When the body empties itself of dung, He (God) fills it with musk and glorious pearls.

  • زین پلیدی بدهد و پاکی برد  ** از یطهرکم تن او بر خورد 
  • He (such a person) gives this filth and gets purity (in return): his body enjoys (what is signified by the words) He will purify you.

  • دیو می‌ترساندت که هین و هین  ** زین پشیمان گردی و گردی حزین  150
  • The Devil frightens you, saying, “Hark and hark again! You will be sorry for this and will be saddened.

  • گر گدازی زین هوسها تو بدن  ** بس پشیمان و غمین خواهی شدن 
  • If you waste away your body in consequence of these idle whims, you will become very sorry and anxious.

  • این بخور گرمست و داروی مزاج  ** وآن بیاشام از پی نفع و علاج 
  • Eat this, it is hot and good for your health; and drink that for your benefit and as a cure,

  • هم بدین نیت که این تن مرکبست  ** آنچ خو کردست آنش اصوبست 
  • With the intention (of acting on the principle) that (since) this body is your riding-beast that to which it is accustomed is best for it.

  • هین مگردان خو که پیش آید خلل  ** در دماغ و دل بزاید صد علل 
  • Beware, do not alter your habit, else mischief will ensure and a hundred maladies will be produced in brain and heart.”

  • این چنین تهدیدها آن دیو دون  ** آرد و بر خلق خواند صد فسون  155
  • Such menaces does the vile Devil employ, and he chants a hundred spells over the people.

  • خویش جالینوس سازد در دوا  ** تا فریبد نفس بیمار ترا 
  • He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.

  • کین ترا سودست از درد و غمی  ** گفت آدم را همین در گندمی 
  • “This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.

  • پیش آرد هیهی و هیهات را  ** وز لویشه پیچد او لبهات را 
  • He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,

  • هم‌چو لبهای فرس و در وقت نعل  ** تا نماید سنگ کمتر را چو لعل 
  • As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.

  • گوشهاات گیرد او چون گوش اسب  ** می‌کشاند سوی حرص و سوی کسب  160
  • He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods).

  • بر زند بر پات نعلی ز اشتباه  ** که بمانی تو ز درد آن ز راه 
  • He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.

  • نعل او هست آن تردد در دو کار  ** این کنم یا آن کنم هین هوش دار 
  • His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!

  • آن بکن که هست مختار نبی  ** آن مکن که کرد مجنون و صبی 
  • Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.

  • حفت الجنه بچه محفوف گشت  ** بالمکاره که ازو افزود کشت 
  • “Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).

  • صد فسون دارد ز حیلت وز دغا  ** که کند در سله گر هست اژدها  165
  • He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent.

  • گر بود آب روان بر بنددش  ** ور بود حبر زمان برخنددش 
  • He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.

  • عقل را با عقل یاری یار کن  ** امرهم شوری بخوان و کار کن 
  • (Therefore) associate your intelligence with the intelligence of a friend: recite (the text) their affairs are (carried on by) taking counsel with each other, and practise it.

  • نواختن مصطفی علیه‌السلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود می‌کرد در خجالت و ندامت و آتش نومیدی 
  • How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.

  • این سخن پایان ندارد آن عرب  ** ماند از الطاف آن شه در عجب 
  • This topic hath no end. The Arab was astounded by the kindnesses of that (spiritual) King.

  • خواست دیوانه شدن عقلش رمید  ** دست عقل مصطفی بازش کشید 
  • He was wellnigh becoming crazed, his reason fled (from him), but the hand (power) of Mustafá's reason drew him back.

  • گفت این سو آ بیامد آنچنان  ** که کسی برخیزد از خواب گران  170
  • He (Mustafá) said, “Come hither.” He came in such fashion as one rises up from heavy slumber.

  • گفت این سو آ مکن هین با خود آ  ** که ازین سو هست با تو کارها 
  • “Come hither,” said he, “do not (lose thy wits); hark, come to thyself, for there are (great) things to be done with thee here.”

  • آب بر رو زد در آمد در سخن  ** کای شهید حق شهادت عرضه کن 
  • He threw water on his face, and he (the infidel) began to speak, saying, “O witness of God, recite the Testimony (profession of the Faith),

  • تا گواهی بدهم و بیرون شوم  ** سیرم از هستی در آن هامون شوم 
  • That I may bear witness (to its truth) and go forth (from unbelief): I am weary of this (unreal) existence and will go into the wilderness (of reality).”

  • ما درین دهلیز قاضی قضا  ** بهر دعوی الستیم و بلی 
  • In this court of the Judge who pronounces the Decree we are (present) for the purpose of (making good) our claim (to fulfil the covenant signified by the words) “Am not I (your Lord)?” and “Yea”;

  • که بلی گفتیم و آن را ز امتحان  ** فعل و قول ما شهودست و بیان  175
  • For we said, “Yea,” and (since we are) on trial our acts and words are the (necessary) witnesses and evidence of that (assent).

  • از چه در دهلیز قاضی ای گواه  ** حبس باشی ده شهادت از پگاه 
  • Wherefore do we keep silence in the court of the Judge? Have not we come (here) to bear testimony?

  • چند در دهلیز قاضی ای گواه‌  ** حبس باشی ده شهادت از بگاه
  • How long, O witness, wilt thou remain under detention in the court of the Judge? Give thy testimony betimes.

  • زان بخواندندت بدین‌جا تا که تو  ** آن گواهی بدهی و ناری عتو 
  • Thou hast been summoned hither that thou mayst give the testimony and show no disobedience;

  • از لجاج خویشتن بنشسته‌ای  ** اندرین تنگی کف و لب بسته‌ای 
  • (But) in thy obstinacy thou hast sat down and closed (both) hand and mouth in this confinement.

  • تا بندهی آن گواهی ای شهید  ** تو ازین دهلیز کی خواهی رهید  180
  • Until thou give that testimony, O witness, how wilt thou escape from this court?

  • یک زمان کارست بگزار و بتاز  ** کار کوته را مکن بر خود دراز 
  • ’Tis the affair of a moment. Perform (thy duty) and run away: do not make a short matter long (tedious and irksome) to thyself.

  • خواه در صد سال خواهی یک زمان  ** این امانت واگزار و وا رهان 
  • As thou wilt, whether during a hundred years or in a moment, discharge this trust and acquit thyself (of it).

  • بیان آنک نماز و روزه و همه چیزهای برونی گواهیهاست بر نور اندرونی 
  • Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.

  • این نماز و روزه و حج و جهاد  ** هم گواهی دادنست از اعتقاد 
  • This (ritual) prayer and fasting and pilgrimage and holy war are the attestation of the (inward) belief.

  • این زکات و هدیه و ترک حسد  ** هم گواهی دادنست از سر خود 
  • The giving of alms and presents and the abandonment of envy are the attestation of one's secret thoughts.

  • خوان و مهمانی پی اظهار راست  ** کای مهان ما با شما گشتیم راست  185
  • Dishes of food and hospitality are for the purpose of declaring that “we, O noble (guests), have become in true accord with you.”

  • هدیه‌ها و ارمغان و پیش‌کش  ** شد گواه آنک هستم با تو خوش 
  • Gifts and presents and offerings bear witness (saying implicitly), “I am pleased with thee.”

  • هر کسی کوشد به مالی یا فسون  ** چیست دارم گوهری در اندرون 
  • (If) any one exerts himself in (giving) money or in conjuration, what is (the meaning of) it? (He means to say), “I have a jewel within.

  • گوهری دارم ز تقوی یا سخا  ** این زکات و روزه در هر دو گوا 
  • I have a jewel, namely, abstinence or generosity”: this alms-giving and fasting are witnesses in regard to both (these qualities).

  • روزه گوید کرد تقوی از حلال  ** در حرامش دان که نبود اتصال 
  • Fasting says (implicitly), “He has abstained from what is lawful: know (therefore) that he has no connexion with what is unlawful”;

  • وان زکاتش گفت کو از مال خویش  ** می‌دهد پس چون بدزدد ز اهل کیش  190
  • And his alms-giving said (implicitly), “He gives of his own property: how, then, should he steal from the religious?”

  • گر بطراری کند پس دو گواه  ** جرح شد در محکمه‌ی عدل اله 
  • If he act as a cutpurse (from self-interest), then the two witnesses are invalidated in the court of Divine justice.

  • هست صیاد ار کند دانه نثار  ** نه ز رحم و جود بل بهر شکار 
  • He is a fowler if he scatter grain not from mercy and munificence but in order to catch (the birds).