منفعتهای دیگر آید ز چرخ ** آن چو بیضه تابع آید این چو فرخ
Other benefits come from the celestial sphere: it is like the egg, (while) these (benefits) are consequential, like the chick.
خاک را من خوار کردم یک سری ** تا ز خواری عاشقان بویی بری
I have made the earth altogether lowly, that thou mayst gain some notion of the lowliness of lovers.
خاک را دادیم سبزی و نوی ** تا ز تبدیل فقیر آگه شوی
We have given greenness and freshness to the earth, that thou mayst become acquainted with the (spiritual) transmutation of the dervish.”
با تو گویند این جبال راسیات ** وصف حال عاشقان اندر ثبات
These firm-set mountains describe (represent) to thee the state of lovers in steadfastness,
گرچه آن معنیست و این نقش ای پسر ** تا به فهم تو کند نزدیک‌تر 2745
Although that (state) is a reality, while this (description) is (only) an image, O son, (which is employed) in order that he (who offers it) may bring it nearer to thy understanding.
غصه را با خار تشبیهی کنند ** آن نباشد لیک تنبیهی کنند
They liken anguish to thorns; it is not that (in reality), but they do so as a means of arousing (thy) attention.
آن دل قاسی که سنگش خواندند ** نامناسب بد مثالی راندند
When they called a hard heart “stony,” that was (really) inappropriate, (but) they made it serve as a similitude.
در تصور در نیاید عین آن ** عیب بر تصویر نه نفیش مدان
The archetype of that (object of comparison) is inconceivable: put the blame on thy conceptual faculty, and do not regard it (the archetype) as negated (nonexistent).
رفتن این شیخ در خانه‌ی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را
How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.
شیخ روزی چار کرت چون فقیر ** بهر کدیه رفت در قصر امیر
One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,
در کفش زنبیل و شی لله زنان ** خالق جان می‌بجوید تای نان 2750
(With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.”
نعلهای بازگونه‌ست ای پسر ** عقل کلی را کند هم خیره‌سر
’Tis preposterous, O son: it makes even Universal Reason giddy-headed (astounded).
چون امیرش دید گفتش ای وقیح ** گویمت چیزی منه نامم شحیح
When the Amír saw him, he said to him, “O impudent man, I will tell you something, (but) do not fasten on me the name of niggard.
این چه سغری و چه رویست و چه کار ** که به روزی اندر آیی چار بار
What callousness and effrontery and (insolent) behaviour is this, that you come in (here) four times in one day?
کیست اینجا شیخ اندر بند تو ** من ندیدم نر گدا مانند تو
Who here is attached to you, Shaykh? Never have I seen a sturdy beggar like you.
حرمت و آب گدایان برده‌ای ** این چه عباسی زشت آورده‌ای 2755
You have brought (all) beggars into contempt and disgrace: what abominable importunity, worthy of ‘Abbás (himself), is this that you have shown!
غاشیه بر دوش تو عباس دبس ** هیچ ملحد را مباد این نفس نحس
‘Abbás (the seller) of date-syrup is (merely) your groom: may no freethinker (mulhid) have such an ill-starred soul!”
He replied, “O Amír, I am devoted to the (Divine) command. Be silent! Thou art not acquainted with my (inward) fire: do not boil (rage) so much!
بهر نان در خویش حرصی دیدمی ** اشکم نان‌خواه را بدریدمی
Had I found in myself any greed for bread, I would have ripped my bread craving belly.
هفت سال از سوز عشق جسم‌پز ** در بیابان خورده‌ام من برگ رز
During seven years, (inspired) by the ardour of Love that cooks the body, I have eaten (nothing but) vine-leaves in the wilderness,
تا ز برگ خشک و تازه خوردنم ** سبز گشته بود این رنگ تنم 2760
So that, from my eating withered and fresh leaves, this bodily colour of mine had turned green.”
تا تو باشی در حجاب بوالبشر ** سرسری در عاشقان کمتر نگر
So long as thou art in the veil of the Father of mankind (Adam), do not look slightingly on the lovers (of God).
زیرکان که مویها بشکافتند ** علم هیات را به جان دریافتند
The acute men who have split hairs (in profound investigation) and with (all) their soul have (studied and) apprehended the science of astronomy,
علم نارنجات و سحر و فلسفه ** گرچه نشناسند حق المعرفه
And the sciences of sorcery and magic and (natural) philosophy, and, though they do not know (these sciences) with real knowledge,
لیک کوشیدند تا امکان خود ** بر گذشتند از همه اقران خود
Yet have endeavoured (to know them) as far as they possibly can, and have surpassed all their rivals—
عشق غیرت کرد و زیشان در کشید ** شد چنین خورشید زیشان ناپدید 2765
Love was jealous and withdrew from them: such a (manifest) Sun became invisible to them.
نور چشمی کو به روز استاره دید ** آفتابی چون ازو رو در کشید
(I marvel), how did such a Sun withdraw its face from the light of an eye that observed a star in the daytime?
زین گذر کن پند من بپذیر هین ** عاشقان را تو به چشم عشق بین
Abandon this (revilement); hark, accept my counsel: regard the lovers (of God) with the eye of love.
وقت نازک باشد و جان در رصد ** با تو نتوان گفت آن دم عذر خود
(Their) time is precious and their souls are on the watch (for the Beloved): at that moment they cannot excuse themselves to thee.
فهم کن موقوف آن گفتن مباش ** سینه‌های عاشقان را کم خراش
Apprehend (their real state), do not be dependent on their words, do not wound the breasts (hearts) of the lovers.
نه گمانی برده‌ای تو زین نشاط ** حزم را مگذار می‌کن احتیاط 2770
Hast not thou formed a bad opinion of this enthusiasm (of theirs)? (Thou hast done so from prudence): do not abandon prudence, always act with caution;
واجبست و جایزست و مستحیل ** این وسط را گیر در حزم ای دخیل
(But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن
How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
این بگفت و گریه در شد های های ** اشک غلطان بر رخ او جای جای
He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
صدق او هم بر ضمیر میر زد ** عشق هر دم طرفه دیگی می‌پزد
His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.
صدق عاشق بر جمادی می‌تند ** چه عجب گر بر دل دانا زند
The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?
صدق موسی بر عصا و کوه زد ** بلک بر دریای پر اشکوه زد 2775
The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea.
صدق احمد بر جمال ماه زد ** بلک بر خورشید رخشان راه زد
The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.
رو برو آورده هر دو در نفیر ** گشته گریان هم امیر و هم فقیر
With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
ساعتی بسیار چون بگریستند ** گفت میر او را که خیز ای ارجمند
After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
هر چه خواهی از خزانه برگزین ** گرچه استحقاق داری صد چنین
And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
خانه آن تست هر چت میل هست ** بر گزین خود هر دو عالم اندکست 2780
The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).”
گفت دستوری ندادندم چنین ** که کنم من این دخیلانه دخول
He replied, “I have not been given permission (by God) to pick out anything with my own hand.
من ز خود نتوانم این کردن فضول ** که کنم من این دخیلانه دخول
I cannot of my own accord commit such an intemperance as to intrude in this way like an interloper."
این بهانه کرد و مهره در ربود ** مانع آن بدکان عطا صادق نبود
He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
نه که صادق بود و پاک از غل و خشم ** شیخ را هر صدق می‌نامد به چشم
Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.
گفت فرمانم چنین دادست اله ** که گدایانه برو نانی بخواه 2785
He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’”
اشارت آمدن از غیب به شیخ کی این دو سال به فرمان ما بستدی و بدادی بعد ازین بده و مستان دست در زیر حصیر می‌کن کی آن را چون انبان بوهریره کردیم در حق تو هر چه خواهی بیابی تا یقین شود عالمیان را کی ورای این عالمیست کی خاک به کف گیری زر شود مرده درو آید زنده شود نحس اکبر در وی آید سعد اکبر شود کفر درو آید ایمان گردد زهر درو آید تریاق شود نه داخل این عالمست و نه خارج این عالم نه تحت و نه فوق نه متصل نه منفصل بی‌چون و بی چگونه هر دم ازو هزاران اثر و نمونه ظاهر می‌شود چنانک صنعت دست با صورت دست و غمزه‌ی چشم با صورت چشم و فصاحت زبان با صورت زبان نه داخلست و نه خارج او نه متصل و نه منفصل والعاقل تکفیه الاشارة
How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.
تا دو سال این کار کرد آن مرد کار ** بعد از آن امر آمدش از کردگار
For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—
بعد ازین می‌ده ولی از کس مخواه ** ما بدادیمت ز غیب این دستگاه
“Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.
هر که خواهد از تو از یک تا هزار ** دست در زیر حصیری کن بر آر
Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).
هین ز گنج رحمت بی‌مر بده ** در کف تو خاک گردد زر بده
Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!
هر چه خواهندت بده مندیش از آن ** داد یزدان را تو بیش از بیش دان 2790
Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more.