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5
2793-2842

  • پس ز زیر بوریا پر کن تو مشت  ** ده به دست سایل بشکسته پشت 
  • Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).

  • بعد ازین از اجر نامومنون بده  ** هر که خواهد گوهر مکنون بده 
  • Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).

  • رو ید الله فوق ایدیهم تو باش  ** هم‌چو دست حق گزافی رزق پاش  2795
  • Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly.

  • وام داران را ز عهده وا رهان  ** هم‌چو باران سبز کن فرش جهان 
  • Release those in debt from their responsibility: like rain, make the carpet of the world green.”

  • بود یک سال دگر کارش همین  ** که بدادی زر ز کیسه‌ی رب دین 
  • During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.

  • زر شدی خاک سیه اندر کفش  ** حاتم طایی گدایی در صفش 
  • The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.

  • دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی 
  • How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”

  • حاجت خود گر نگفتی آن فقیر  ** او بدادی و بدانستی ضمیر 
  • If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;

  • آنچ در دل داشتی آن پشت‌خم  ** قدر آن دادی بدو نه بیش و کم  2800
  • He would give that bent-backed one the amount that he had in mind, neither more nor less.

  • پس بگفتندی چه دانستی که او  ** این قدر اندیشه دارد ای عمو 
  • Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”

  • او بگفتی خانه‌ی دل خلوتست  ** خالی از کدیه مثال جنتست 
  • He would reply: “My heart's house is empty: it is void of beggary, like Paradise.

  • اندرو جز عشق یزدان کار نیست  ** جز خیال وصل او دیار نیست 
  • There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.

  • خانه را من روفتم از نیک و بد  ** خانه‌ام پرست از عشق احد 
  • I have swept the house clean of good and evil: my house is filled with love of the One.

  • هرچه بینم اندرو غیر خدا  ** آن من نبود بود عکس گدا  2805
  • When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).”

  • گر در آبی نخل یا عرجون نمود  ** جز ز عکس نخله‌ی بیرون نبود 
  • If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.

  • در تگ آب ار ببینی صورتی  ** عکس بیرون باشد آن نقش ای فتی 
  • If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;

  • لیک تا آب از قذی خالی شدن  ** تنقیه شرطست در جوی بدن 
  • But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,

  • تا نماند تیرگی و خس درو  ** تا امین گردد نماید عکس رو 
  • In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).

  • جز گلابه در تنت کو ای مقل  ** آب صافی کن ز گل ای خصم دل  2810
  • Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart.

  • تو بر آنی هر دمی کز خواب و خور  ** خاک ریزی اندرین جو بیشتر 
  • By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.

  • سبب دانستن ضمیرهای خلق 
  • The means of knowing people's hidden thoughts.

  • چون دل آن آب زینها خالیست  ** عکس روها از برون در آب جست 
  • (Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.

  • پس ترا باطن مصفا ناشده  ** خانه پر از دیو و نسناس و دده 
  • Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,

  • ای خری ز استیزه ماند در خری  ** کی ز ارواح مسیحی بو بری 
  • O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?

  • کی شناسی گر خیالی سر کند  ** کز کدامین مکمنی سر بر کند  2815
  • If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth?

  • چون خیالی می‌شود در زهد تن  ** تا خیالات از درونه روفتن 
  • Ere (all) phantasies are swept from the inward part, the body will become (insubstantial) as a phantasy in (consequence of) renunciation.

  • غالب شدن مکر روبه بر استعصام خر 
  • How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.

  • خر بسی کوشید و او را دفع گفت  ** لیک جوع الکلب با خر بود جفت 
  • The ass strove long and argued (stoutly) against him, but ravenous hunger never quitted the ass.

  • غالب آمد حرص و صبرش بد ضعیف  ** بس گلوها که برد عشق رغیف 
  • Greed prevailed, and his self-restraint was (too) weak: many are the gullets that are cut by love of the loaf.

  • زان رسولی کش حقایق داد دست  ** کاد فقر ان یکن کفر آمدست 
  • From the Messenger (Prophet) to whom the realities revealed themselves has come down (the saying), “A (great) penury is near being infidelity.”

  • گشته بود آن خر مجاعت را اسیر  ** گفت اگر مکرست یک ره مرده گیر  2820
  • The ass had been made prisoner by hunger: he said (to himself), “If it is a plot, (what then?). Suppose I am dead once and for all,

  • زین عذاب جوع باری وا رهم  ** گر حیات اینست من مرده بهم 
  • At any rate I shall be delivered from this torment of hunger: if this is life, I am better dead.”

  • گر خر اول توبه و سوگند خورد  ** عاقبت هم از خری خبطی بکرد 
  • If at first the ass repented and swore (to keep his vow), in the end, because of his asininity, he made a (great) lapse.

  • حرص کور و احمق و نادان کند  ** مرگ را بر احمقان آسان کند 
  • Greed makes one blind and foolish and ignorant: to fools it makes death (seem) easy;

  • نیست آسان مرگ بر جان خران  ** که ندارند آب جان جاودان 
  • (But) death is not (really) easy to the souls of asses who do not possess the splendour of the everlasting soul.

  • چون ندارد جان جاوید او شقیست  ** جرات او بر اجل از احمقیست  2825
  • Since he (the ass) does not possess the everlasting soul, he is damned: his boldness in (facing) death is the result of folly.

  • جهد کن تا جان مخلد گردد  ** تا به روز مرگ برگی باشدت 
  • Endeavour that your soul may become immortal, so that on the day of death you will have a (goodly) store.

  • اعتمادش نیز بر رازق نبود  ** که بر افشاند برو از غیب جود 
  • Again, he (the ass) had no confidence in the Provider (to assure him) that He would scatter over him largesse from the Unseen.

  • تاکنونش فضل بی‌روزی نداشت  ** گرچه گه‌گه بر تنش جوعی گماشت 
  • Until now, the (Divine) Bounty had not kept him without the daily provision, though at times He subjected his body to a (severe) hunger.

  • گر نباشد جوع صد رنج دگر  ** از پی هیضه بر آرد از تو سر 
  • Were hunger absent, in consequence of indigestion a hundred other afflictions would raise their heads in you.

  • رنج جوع اولی بود خود زان علل  ** هم به لطف و هم به خفت هم عمل  2830
  • Truly the affliction of hunger is better than those maladies in respect both of its subtilty and its lightness and (its effect on devotional) work.

  • رنج جوع از رنجها پاکیزه‌تر  ** خاصه در جوعست صد نفع و هنر 
  • The affliction of hunger is purer than (all other) afflictions, especially (as) in hunger there are a hundred advantages and excellences.

  • در بیان فضیلت احتما و جوع 
  • Explaining the excellency of abstinence and hunger.

  • جوع خود سلطان داروهاست هین  ** جوع در جان نه چنین خوارش مبین 
  • Indeed hunger is the king of medicines: hark, lay hunger to thy heart, do not regard it with such contempt.

  • جمله ناخوش از مجاعت خوش شدست  ** جمله خوشها بی‌مجاعتها ردست 
  • Everything unsweet is made sweet by hunger: without hunger all sweet things are unacceptable.

  • مثل 
  • Parable.

  • آن یکی می‌خورد نان فخفره  ** گفت سایل چون بدین استت شره 
  • A certain person was eating bread made of bran: some one asked him, “How are you so fond of this?”

  • گفت جوع از صبر چون دوتا شود  ** نان جو در پیش من حلوا شود  2835
  • He replied, “When hunger is doubled by self-denial, barley bread is (as sweet as) halwá in my opinion;

  • پس توانم که همه حلوا خورم  ** چون کنم صبری صبورم لاجرم 
  • Therefore when I deny myself once, I can eat halwá entirely, (so) of course I am very self-denying (abstinent).”

  • خود نباشد جوع هر کس را زبون  ** کین علف‌زاریست ز اندازه برون 
  • Hunger, in truth, is not conquered by every one, for this (world) is a place where fodder is abundant beyond measure.

  • جوع مر خاصان حق را داده‌اند  ** تا شوند از جوع شیر زورمند 
  • Hunger is bestowed as a gift on God's elect (alone), that through hunger they may become puissant lions.

  • جوع هر جلف گدا را کی دهند  ** چون علف کم نیست پیش او نهند 
  • How should hunger be bestowed on every beggarly churl? Since the fodder is not scarce they set it before him,

  • که بخور که هم بدین ارزانیی  ** تو نه‌ای مرغاب مرغ نانیی  2840
  • Saying, “Eat! This is all thou art worth: thou art not a waterfowl, thou art a bread-fowl.”

  • حکایت مریدی کی شیخ از حرص و ضمیر او واقف شد او را نصیحت کرد به زبان و در ضمن نصیحت قوت توکل بخشیدش به امر حق 
  • Story of the disciple of whose greediness and secret thoughts his Shaykh became aware. He admonished him with his tongue and in the course of his admonition bestowed on him, by Divine command, the food of trust in God.

  • شیخ می‌شد با مریدی بی‌درنگ  ** سوی شهری نان بدانجا بود تنگ 
  • The Shaykh, accompanied by a disciple, was going without delay towards a certain town where bread was scarce,

  • ترس جوع و قحط در فکر مرید  ** هر دمی می‌گشت از غفلت پدید 
  • And the dread of hunger and famine was continually presenting itself to the disciple's mind on account of his heedlessness.