که علاماتست زان دیدار نور ** التجافی منک عن دار الغرور
For the signs of that vision of the Light are (consist in) your withdrawal from the abode of delusion.
مرغ چون بر آب شوری می‌تند ** آب شیرین را ندیدست او مدد
Since the bird is frequenting a briny (piece of) water, it has not seen (found) help (for its thirst) in the sweet water;
بلک تقلیدست آن ایمان او ** روی ایمان را ندیده جان او
Nay, its faith is (mere) imitation: its spirit has never seen the face of faith.
پس خطر باشد مقلد را عظیم ** از ره و ره‌زن ز شیطان رجیم 2450
Hence, because of the accursed Devil, the imitator is in great danger from the road and the brigand;
چون ببیند نور حق آمن شود ** ز اضطرابات شک او ساکن شود
(But) when he beholds the Light of God, he becomes safe: he is at rest from the agitations of doubt.
تا کف دریا نیاید سوی خاک ** که اصل او آمد بود در اصطکاک
The sea-foam (scum) is (always) in collision till it comes to the earth (land) which is its origin.
خاکی است آن کف غریبست اندر آب ** در غریبی چاره نبود ز اضطراب
The foam (scum) is earthly: it is an exile in the water: in exile agitation is inevitable.
چونک چشمش باز شد و آن نقش خواند ** دیو را بر وی دگر دستی نماند
When his (the imitator's) eye is opened and he reads those characters (of Reality), the Devil hath no power over him any more.
گرچه با روباه خر اسرار گفت ** سرسری گفت و مقلدوار گفت 2455
Although the ass spoke of (spiritual) mysteries to the fox, he spoke superficially and like an imitator.
آب را بستود و او تایق نبود ** رخ درید و جامه او عاشق نبود
He praised the water, but he had no longing (for it); he tore his face and raiment, but he was no lover.
از منافق عذر رد آمد نه خوب ** زانک در لب بود آن نه در قلوب
The excuse made by the hypocrite was bad, not good, because it was (only) on their lips, not in their hearts.
بوی سیبش هست جزو سیب نیست ** بو درو جز از پی آسیب نیست
He (the hypocrite) has the smell of the apple, but no part of the apple (itself); and in him (even) the smell is only for the purpose of (coming into) contact (with the true believers).
حمله‌ی زن در میان کارزار ** نشکند صف بلک گردد کارزار
The charge of a woman in battle does not break the (hostile) ranks; nay, her plight becomes pitiable.
Though you see her take the sword (and fight) like a lion amidst the ranks, (yet) her hand trembles.
وای آنک عقل او ماده بود ** نفس زشتش نر و آماده بود
Alas for him whose reason is female, while his wicked fleshly soul is male and ready (to gratify its lust)!
لاجرم مغلوب باشد عقل او ** جز سوی خسران نباشد نقل او
Of necessity, his reason is vanquished: his movement is towards naught but perdition.
ای خنک آن کس که عقلش نر بود ** نفس زشتش ماده و مضطر بود
Oh, blest is that one whose reason is male, while his wicked fleshly soul is female and helpless;
عقل جزوی‌اش نر و غالب بود ** نفس انثی را خرد سالب بود
Whose particular (individual) reason is male and dominant, (so that) his intellect deprives the female fleshly soul (of power to do mischief).
حمله‌ی ماده به صورت هم جریست ** آفت او هم‌چو آن خر از خریست 2465
The attack of the female, too, is bold in appearance; her defect, as (in the case of) that ass, arises from asininity.
وصف حیوانی بود بر زن فزون ** زانک سوی رنگ و بو دارد رکون
The animal nature prevails in woman, because she has an inclination towards colour and scent.
رنگ و بوی سبزه‌زار آن خر شنید ** جمله حجتها ز طبع او رمید
(When) the ass heard of the colour and scent of the meadow, all arguments (in favour of trust in God) disgusted him.
تشنه محتاج مطر شد وابر نه ** نفس را جوع البقر بد صبر نه
The thirsty man wanted rain, and there was no cloud; the fleshly soul was ravenously hungry, and there was no self-restraint.
اسپر آهن بود صبر ای پدر ** حق نبشته بر سپر جاء الظفر
Self-restraint is an iron shield, O father: upon the shield (of self-restraint) God hath written (the words), “Victory will come.”
صد دلیل آرد مقلد در بیان ** از قیاسی گوید آن را نه از عیان 2470
The imitator brings forward a hundred proofs in his exposition, (but) he speaks (gives) them from ratiocination, not from immediate experience.
مشک‌آلودست الا مشک نیست ** بوی مشکستش ولی جز پشک نیست
He is tinctured with musk, but he is not musk: he has the scent of musk, but he is only dung.
تا که پشکی مشک گردد ای مرید ** سالها باید در آن روضه چرید
In order that a piece of dung may become musk, O disciple, one must browse for years in that (spiritual) garden.
که نباید خورد و جو هم‌چون خران ** آهوانه در ختن چر ارغوان
One must not eat straw and barley, like asses: browse on arghawán, like the musk-deer in Khutan.
جز قرنفل یا سمن یا گل مچر ** رو به صحرای ختن با آن نفر
Do not browse on aught but clove, jasmine, or roses: go to the plain of Khutan in company with those (saintly) personages.
معده را خو کن بدان ریحان و گل ** تا بیابی حکمت و قوت رسل 2475
Accustom your belly to the sweet basil and the rose, that you may gain the wisdom and (spiritual) food of the prophets.
خوی معده زین که و جو باز کن ** خوردن ریحان و گل آغاز کن
Break your belly of its habit of (eating) this straw and barley: begin to eat the sweet basil and the rose.
معده‌ی تن سوی کهدان می‌کشد ** معده‌ی دل سوی ریحان می‌کشد
The corporeal belly leads to the straw-barn; the spiritual belly leads to the sweet basil.
هر که کاه و جو خورد قربان شود ** هر که نور حق خورد قرآن شود
Whoever feeds on straw and barley becomes a sacrifice (qurbán); whoever feeds on the Light of God becomes the Qur’án.
نیم تو مشکست و نیمی پشک هین ** هین میفزا پشک افزا مشک چین
Beware! Half of you is musk and half is dung. Beware! Do not increase the dung, increase the Chinese musk.
آن مقلد صد دلیل و صد بیان ** در زبان آرد ندارد هیچ جان 2480
The imitator brings on to his tongue a hundred proofs and explanations, but he has no soul.
چونک گوینده ندارد جان و فر ** گفت او را کی بود برگ و ثمر
When the speaker has no soul and (spiritual) glory, how should his speech have leaves and fruit?
می‌کند گستاخ مردم را به راه ** او بجان لرزان‌ترست از برگ کاه
He boldly directs people in the Way (to salvation), (though) he is more tremulous (infirm) in soul than a blade of straw.
پس حدیثش گرچه بس با فر بود ** در حدیثش لرزه هم مضمر بود
Therefore, though his discourse may be splendid, tremor (infirmity) is also latent in his discourse.
فرق میان دعوت شیخ کامل واصل و میان سخن ناقصان فاضل فضل تحصیلی بر بسته
The difference between the call of the perfect Shaykh who is united with God and the words of imperfect men whose (spiritual) virtues are acquired and artificial.
شیخ نورانی ز ره آگه کند ** با سخن هم نور را همره کند
The illumined Shaykh makes (his disciples) cognisant of the Way; moreover, he causes the light (of faith) to accompany his words.
جهد کن تا مست و نورانی شوی ** تا حدیثت را شود نورش روی 2485
Strive to become intoxicated and illumined, in order that his light may be (like) the rhyme-letter to your discourse.
هر چه در دوشاب جوشیده شود ** در عقیده طعم دوشابش بود
Whatever (fruit or vegetable) is boiled in grape-juice, the flavour of grape-juice will be (tasted) in its syrup.
از جزر وز سیب و به وز گردگان ** لذت دوشاب یابی تو از آن
(Whether it be syrup) of carrots or apples or quinces or walnuts, you will taste in it the delicious flavour of grape-juice.
علم اندر نور چون فرغرده شد ** پس ز علمت نور یابد قوم لد
When your knowledge is steeped in the light (of faith), then the contumacious folk derive light from your knowledge.
هر چه گویی باشد آن هم نورناک ** که آسمان هرگز نبارد غیر پاک
Whatsoever you say, too, will be luminous, for the sky never rains aught but pure (water).
آسمان شو ابر شو باران ببار ** ناودان بارش کند نبود به کار 2490
Become (like) the sky, become (like) the cloud and shed rain: the spout rains (too), (but) it is not at work (productively).
آب اندر ناودان عاریتیست ** آب اندر ابر و دریا فطرتیست
The water in the spout is borrowed; the water in the cloud and in the sea is original.
فکر و اندیشه‌ست مثل ناودان ** وحی و مکشوفست ابر و آسمان
Your thought and cogitation resemble the spout; inspiration and revelation are (like) the cloud and the sky.
آب باران باغ صد رنگ آورد ** ناودان همسایه در جنگ آورد
The rain-water produces a many-coloured garden; the spout causes your neighbour to quarrel (with you).
خر دو سه حمله به روبه بحث کرد ** چون مقلد بد فریب او بخورد
The ass disputed twice or thrice with the fox, (but) since he was (only) an imitator he was beguiled by him.
He had not the glorious power of perception possessed by a (true) seer: the fox's palaver brought upon him (a stroke of) apoplexy.
حرص خوردن آنچنان کردش ذلیل ** که زبونش گشت با پانصد دلیل
Greedy desire to eat and drink made him so despicable that he submitted to him (the fox) notwithstanding five hundred arguments (to the contrary).
حکایت آن مخنث و پرسیدن لوطی ازو در حالت لواطه کی این خنجر از بهر چیست گفت از برای آنک هر کی با من بد اندیشد اشکمش بشکافم لوطی بر سر او آمد شد می‌کرد و می‌گفت الحمدلله کی من بد نمی‌اندیشم با تو «بیت من بیت نیست اقلیمست هزل من هزل نیست تعلیمست» ان الله یستحیی ان یضرب مثلا ما بعوضة فما فوقها ای فما فوقها فی تغییر النفوس بالانکار ان ما ذا ا راد الله بهذا مثلا و آنگه جواب می‌فرماید کی این خواستم یضل به کثیرا و یهدی به کثیرا کی هر فتنه‌ای هم‌چون میزانست بسیاران ازو سرخ‌رو شوند و بسیاران بی‌مراد شوند و لو تاملت فیه قلیلا وجدت من نتایجه الشریفة کثیرا
Fabula cinaedi cui paedicator tempore paedicandi “Quamobrem,” inquit, “hic pugio est?” Respondit: “Ut, siquis mihi injuriam facere cogitaverit, ventrem ejus diffindam.” Paedicator super eo ultro citroque se movebat et aiebat, “Deo gloria quod ego injuriam tibi facere non cogito.” “My tent (verse) is not a tent, it is a continent; my jest is not a jest, it is a lesson.” Verily, God is not ashamed to set forth as a parable a gnat or what exceeds it, i.e. “what exceeds it in respect of the corruption of (men's) souls by disbelief”; (for the infidels ask), “What is it that Allah means by using this as a parable?” and then He answers (them), “I mean this: He lets many be led astray thereby and He lets many be guided aright thereby.” Every temptation is like a pair of scales: many come off with honour and many with disgrace; and if you were to meditate on it (this parable) a little, you would feel many of its excellent effects. [The story of the sodomite and the sodomizer’s asking him during the occasion of sodomy, “What is this dagger (of yours) for?” He (the sodomite) answered, “So that, (regarding) anyone who thinks evil (bears evil desires) toward me, I may rip (open) his belly.” The sodomizer was coming and going (moving back and forth in the act of sodomy) and was saying, “God be praised, since I am not thinking evil toward you.” “My tent ....]