تو برفتی ماند نان برخیز گیر ** ای بکشته خویش را اندر زحیر 2850
Thou art gone (from the world), (but) the bread is still there: arise and take it (if thou canst), O thou who didst (almost) kill thyself in agony!”
هین توکل کن ملرزان پا و دست ** رزق تو بر تو ز تو عاشق‌ترست
Hark, put trust in God, do not let thy feet and hands tremble (with fear): thy daily bread is more in love with thee than thou (with it).
عاشقست و می‌زند او مول‌مول ** که ز بی‌صبریت داند ای فضول
It is in love (with thee) and is lingering (only) because it knows of thy lack of self-denial, O trifler.
گر ترا صبری بدی رزق آمدی ** خویشتن چون عاشقان بر تو زدی
If thou hadst any self-denial, the daily bread would come and throw itself upon thee as lovers do.
این تب لرزه ز خوف جوع چیست ** در توکل سیر می‌تانند زیست
What is this feverish trembling for fear of hunger? In (possession of) trust in God one can live full-fed.
حکایت آن گاو کی تنها در جزیره ایست بزرگ حق تعالی آن جزیره‌ی بزرگ را پر کند از نبات و ریاحین کی علف گاو باشد تا به شب آن گاو همه را بخورد و فربه شود چون کوه پاره‌ای چون شب شود خوابش نبرد از غصه و خوف کی همه صحرا را چریدم فردا چه خورم تا ازین غصه لاغر شود هم‌چون خلال روز برخیزد همه صحرا را سبزتر و انبوه‌تر بیند از دی باز بخورد و فربه شود باز شبش همان غم بگیرد سالهاست کی او هم‌چنین می‌بیند و اعتماد نمی‌کند
Story of the cow that is alone in a great island. God most High fills the great island with plants and sweet herbs which are cows' fodder, and the cow feeds on all that (vegetation) till nightfall and grows fat (and big) as a mountain-crag. When night comes, she cannot sleep for anxiety and fear, (for she thinks), “I have fed on the whole field: what shall I eat to-morrow?” So in consequence of this anxiety she becomes thin like a toothpick. At daybreak she sees the whole field is greener and richer than it was yesterday, and again she eats and grows fat. Then again at nightfall the same anxiety seizes her. For years she has been experiencing the like of this, and (yet) she puts no confidence (in the Provider).
یک جزیره‌ی سبز هست اندر جهان ** اندرو گاویست تنها خوش‌دهان 2855
There is in the world a green island where a sweet-mouthed cow lives alone.
جمله صحرا را چرد او تا به شب ** تا شود زفت و عظیم و منتجب
She feeds on the whole field till nightfall, so that she grows stout and big and choice.
شب ز اندیشه که فردا چه خورم ** گردد او چون تار مو لاغر ز غم
During the night she becomes thin as a hair from anxiety, because she thinks, “What shall I eat to-morrow?”
چون برآید صبح گردد سبز دشت ** تا میان رسته قصیل سبز و کشت
At rise of dawn the field becomes green: the green blades and grain have grown up to (a man's) middle.
اندر افتد گاو با جوع البقر ** تا به شب آن را چرد او سر به سر
The cow falls to ravenously: till night she feeds on that (vegetation and devours it) entirely.
باز زفت و فربه و لمتر شود ** آن تنش از پیه و قوت پر شود 2860
Again she becomes stout and fat and bulky: her body is filled with fat and strength.
باز شب اندر تب افتد از فزع ** تا شود لاغر ز خوف منتجع
Then again at night she (is stricken) by panic (and) falls into a fever (of anxiety), so that from fear of seeking (vainly) for fodder she becomes lean,
که چه خواهم خورد فردا وقت خور ** سالها اینست کار آن بقر
Thinking, “What shall I eat to-morrow at meal-time?” This is what that cow does for (many) years.
هیچ نندیشد که چندین سال من ** می‌خورم زین سبزه‌زار و زین چمن
She never thinks, “All these years I have been eating from this meadow and this pasture;
هیچ روزی کم نیامد روزیم ** چیست این ترس و غم و دلسوزیم
My provender has never failed (even) for a day: what, (then), is this fear and anguish and heart-burning of mine?”
باز چون شب می‌شود آن گاو زفت ** می‌شود لاغر که آوه رزق رفت 2865
(No); when night falls that stout cow becomes lean again, thinking, “Alas, the provender is gone.”
نفس آن گاوست و آن دشت این جهان ** کو همی لاغر شود از خوف نان
The cow is the carnal soul, and the field is this world, where she (the carnal soul) is made lean by fear for her daily bread,
که چه خواهم خورد مستقبل عجب ** لوت فردا از کجا سازم طلب
Thinking, “I wonder what I shall eat in the future: whence shall I seek food for to-morrow?”
سالها خوردی و کم نامد ز خور ** ترک مستقبل کن و ماضی نگر
Thou hast eaten for years, and food has never failed: leave the future and look at the past.
لوت و پوت خورده را هم یاد آر ** منگر اندر غابر و کم باش زار
Bring to mind the food and viands thou hast eaten (already): do not regard what is to come, and do not be miserable.
صید کردن شیر آن خر را و تشنه شدن شیر از کوشش رفت به چشمه تا آب خورد تا باز آمدن شیر جگربند و دل و گرده را روباه خورده بود کی لطیفترست شیر طلب کرد دل و جگر نیافت از روبه پرسید کی کو دل و جگر روبه گفت اگر او را دل و جگر بودی آنچنان سیاستی دیده بود آن روز و به هزار حیله جان برده کی بر تو باز آمدی لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
How the lion made the ass his prey, and being thirsty after his exertions went to the spring to drink. Before his return the fox had eaten the liver together with the lungs, heart, and kidneys, which are the choicest parts. The lion looked for the heart and liver, and when he did not find them asked the fox where they were. The fox replied, “If he had possessed a heart and liver, how should he have come back to thee after receiving such a stern lesson on that day and (only) saving his life by means of a thousand devices?” “If we had hearkened or considered with understanding we should not have been among the fellows of Hell-fire.”
برد خر را روبهک تا پیش شیر ** پاره‌پاره کردش آن شیر دلیر 2870
The little fox brought the ass into the presence of the lion: the courageous lion tore him to pieces.
تشنه شد از کوشش آن سلطان دد ** رفت سوی چشمه تا آبی خورد
The King of the Beasts was made thirsty by his exertions and went to the spring to drink some water.
روبهک خورد آن جگربند و دلش ** آن زمان چون فرصتی شد حاصلش
Meanwhile the little fox, having got an opportunity, ate his (the ass's) liver, lungs, and heart.
شیر چون وا گشت از چشمه به خور ** جست در خر دل نه دل بد نه جگر
When the lion returned from the spring to eat (his prey), he looked in the ass to find the heart, (but) there was neither heart nor liver.
گفت روبه را جگر کو دل چه شد ** که نباشد جانور را زین دو بد
He said to the fox, “Where is the liver? What has become of the heart?—for no animal can do without these two (organs).”
گفت گر بودی ورا دل یا جگر ** کی بدینجا آمدی بار دگر 2875
He (the fox) replied, “If he had possessed a heart or liver, how should he have come here a second time?
آن قیامت دیده بود و رستخیز ** وآن ز کوه افتادن و هول و گریز
He had experienced that tremendous agony and turmoil, the scramble down the mountain, the terror, and the flight;
گر جگر بودی ورا یا دل بدی ** بار دیگر کی بر تو آمدی
If he had had a liver or heart, how could he have come a second time into thy presence?”
چون نباشد نور دل دل نیست آن ** چون نباشد روح جز گل نیست آن
When there is no light in the heart, ’tis no heart; when there is no spirit (in the body), ’tis naught but earth.
آن زجاجی کو ندارد نور جان ** بول و قاروره‌ست قندیلش مخوان
The (heart resembling) glass that hath no spiritual light is (like) urine and the urine-phial: do not call it a lamp.
نور مصباحست داد ذوالجلال ** صنعت خلقست آن شیشه و سفال 2880
The light in the lamp is the gift of the Almighty; the glass and earthenware (vessels) are His creatures' handiwork.
لاجرم در ظرف باشد اعتداد ** در لهبها نبود الا اتحاد
Necessarily in respect of the vessels there is number, (but) in respect of the flames (of light) there is naught but unity.
نور شش قندیل چون آمیختند ** نیست اندر نورشان اعداد و چند
When the light of six lamps is mingled together, there is no number and plurality in their light.
آن جهود از ظرفها مشرک شده‌ست ** نور دید آن مومن و مدرک شده‌ست
The Jew has become a polytheist from (regarding) the vessels; the true believer regarded the light and (consequently) has become endowed with (spiritual) perception.
چون نظر بر ظرف افتد روح را ** پس دو بیند شیث را و نوح را
When the sight falls upon the spirit's vessel, it regards Seth and Noah as being two.
جو که آبش هست جو خود آن بود ** آدمی آنست کو را جان بود 2885
When there is water in it (the canal), (only then) is it (really) a canal: the (real) man is he that hath the spirit (within him).
این نه مردانند اینها صورتند ** مرده‌ی نانند و کشته‌ی شهوتند
These (others) are not men, they are (mere) forms: they are dead with (desire for) bread and killed by appetite.
حکایت آن راهب که روز با چراغ می‌گشت در میان بازار از سر حالتی کی او را بود
Story of the Christian ascetic who went about with a lamp in the daytime in the midst of the bazaar because of the ecstasy which he had (in his heart).
آن یکی با شمع برمی‌گشت روز ** گرد بازاری دلش پر عشق و سوز
That person was going about in a bazaar in the daytime with a candle, his heart full of love and (spiritual) ardour.
بوالفضولی گفت او را کای فلان ** هین چه می‌جویی به سوی هر دکان
A busybody said to him, “Hey, O such-and-such, what are you seeking beside every shop?
هین چه می‌گردی تو جویان با چراغ ** در میان روز روشن چیست لاغ
Hey, why are you going about in search (of something) with a lamp in bright daylight? What is the joke?”
گفت می‌جویم به هر سو آدمی ** که بود حی از حیات آن دمی 2890
He replied, “I am searching everywhere for a man that is alive with the life inspired by that (Divine) Breath.
هست مردی گفت این بازار پر ** مردمانند آخر ای دانای حر
Is there a man in existence?” “This bazaar,” said the other, “is full: surely they are men, O noble sage.”
گفت خواهم مرد بر جاده‌ی دو ره ** در ره خشم و به هنگام شره
He answered, “I want (one who is) a man on the two-wayed road—in the way of anger and at the time of desire.
وقت خشم و وقت شهوت مرد کو ** طالب مردی دوانم کو به کو
Where is (one who is) a man at the moment of anger and at the moment of appetite? In search of (such) a man I am running from street to street.
کو درین دو حال مردی در جهان ** تا فدای او کنم امروز جان
Where in the world is (one who is) a man on these two occasions, that I may devote my life to him to-day?”
گفت نادر چیز می‌جویی ولیک ** غافل از حکم و قضایی بین تو نیک 2895
“You are seeking a rare thing,” said he; “but you take no heed of the (Divine) ordinance and destiny. Consider well!
ناظر فرعی ز اصلی بی‌خبر ** فرع ماییم اصل احکام قدر
You regard (only) the branch, you are unaware of the root: we are the branch, the ordinances of the (Divine) decree are the root.”
چرخ گردان را قضا گمره کند ** صدعطارد را قضا ابله کند
The (Divine) destiny causes the rolling sphere (of heaven) to lose its way; the (Divine) destiny makes a hundred Mercuries to be ignorant;
تنگ گرداند جهان چاره را ** آب گرداند حدید و خاره را
It makes the world of (our) contrivance to be straitened; it makes iron and hard rock to be (unresisting as) water.
ای قراری داده ره را گام گام ** خام خامی خام خامی خام خام
O thou who hast resolved upon the way (thou wilt go), step by step, thou art the rawest of the raw, the rawest of the raw, the rawest of the raw.