چون به یک دکان بگفتی عمرم ** این عمر را نان فروشید از کرم
When you say at one shop, “I am ‘Umar: kindly sell bread to this ‘Umar,”
او بگوید رو بدان دیگر دکان ** زان یکی نان به کزین پنجاه نان
He (the baker) will say, “Go to that other shop: one loaf from that (shop) is better than fifty from this.”
گر نبودی احول او اندر نظر ** او بگفتی نیست دکانی دگر
If he (the customer) had not been seeing double, he would have replied, “There is no other shop”;
پس ردی اشراق آن نااحولی ** بر دل کاشی شدی عمر علی
And then the illumination produced by not seeing double would have shot (rays) upon the heart of him (the baker) of Kásh, and ‘Umar would have become ‘Alí.
این ازینجا گوید آن خباز را ** این عمر را نان فروش ای نانبا 3225
This (baker) says, (speaking) from this place (shop) to that (other) baker, “O baker, sell bread to this ‘Umar”;
چون شنید او هم عمر نان در کشید ** پس فرستادت به دکان بعید
And he too, on hearing (the name) ‘Umar, withholds bread (from you) and sends (you) to a shop some way off,
کین عمر را نان ده ای انباز من ** راز یعنی فهم کن ز آواز من
Saying, “Give bread to this ‘Umar, O my partner,” i.e. “apprehend the secret (my real meaning) from (the tone of) my voice.”
او همت زان سو حواله می‌کند ** هین عمر آمد که تا بر نان زند
He also will pass you on from there (to another baker), (saying to him), “Hark, ‘Umar is come to get some bread.”
چون به یک دکان عمر بودی برو ** در همه کاشان ز نان محروم شو
When you have been ‘Umar in one shop, go (your way) and do not expect to obtain bread in all Káshán.
ور به یک دکان علی گفتی بگیر ** نان ازینجا بی‌حواله و بی‌زحیر 3230
But if you have said in one shop, “(I am) ‘Alí,” (then you may) obtain bread from this place (shop) without being passed on (to another shop) and without trouble.
احول دو بین چو بی‌بر شد ز نوش ** احول ده بینی ای مادر فروش
Since the squinter who sees two (instead of one) is deprived of the enjoyment of delicious food, (your case is worse, for) you are seeing ten, O you who would sell your mother!
اندرین کاشان خاک از احولی ** چون عمر می‌گرد چو نبوی علی
Because of seeing double, wander (to and fro) like ‘Umar in this Káshán of earth, since you are not ‘Alí.
هست احول را درین ویرانه دیر ** گوشه گوشه نقل نو ای ثم خیر
In this ruined monastery the man who sees double is (continually) removing from one nook to another, O (you who say to yourself), “The good (which I seek) is (to be found) there.”
ور دو چشم حق‌شناس آمد ترا ** دوست پر بین عرصه‌ی هر دو سرا
But if you get two eyes that can recognise God, (you will) see (that) the (entire) expanse of both worlds (is) full of the Beloved,
وا رهیدی از حواله‌ی جا به جا ** اندرین کاشان پر خوف و رجا 3235
(And so) you escape from being transferred from place to place in this Káshán (which is) filled with fear and hope.
اندرین جو غنچه دیدی یا شجر ** هم‌چو هر جو تو خیالش ظن مبر
(If) you have seen buds or trees (reflected) in this River, do not suppose that they are a phantom (illusion) like (those of) any (ordinary) river;
که ترا از عین این عکس نقوش ** حق حقیقت گردد و میوه‌فروش
For by means of the very reflexion of these images God is made real to you and sells (to you) the fruit (of reality).
چشم ازین آب از حول حر می‌شود ** عکس می‌بیند سد پر می‌شود
By means of this Water the eye is freed from seeing double: it sees the reflexion, and the basket is filled (with fruit).
پس به معنی باغ باشد این نه آب ** پس مشو عریان چو بلقیس از حباب
Therefore this (Water) is really an orchard, not water: do not, then, like Bilqís, strip yourself from (fear of being splashed by) the waves.
بار گوناگونست بر پشت خران ** هین به یک چون این خران را تو مران 3240
Diverse loads are (laid) upon the backs of asses: do not drive (all) these asses with one (and the same) stick.
بر یکی خر بار لعل و گوهرست ** بر یکی خر بار سنگ و مرمرست
One ass is laden with rubies and pearls, another with (common) stones and marble.
بر همه جوها تو این حکمت مران ** اندرین جو ماه بین عکسش مخوان
Do not apply this (uniform) principle to all rivers; in this River behold the Moon (itself), and do not call it a (mere) reflexion.
آب خضرست این نه آب دام و دد ** هر چه اندر روی نماید حق بود
This is the Water of Khizr, not the water drunk by herbivorous animals and beasts of prey: everything that appears in it is Real.
زین تگ جو ماه گوید من مهم ** من نه عکسم هم‌حدیث و هم‌رهم
From the bottom of this River the Moon cries, “I am the Moon, I am not a reflexion: I am conversing and travelling with (the River).
اندرین جو آنچ بر بالاست هست ** خواه بالا خواه در وی دار دست 3245
That which is (in the world) above is in this River: take possession of it either (in the world) above or in that (River) as you please.
از دگر جوها مگیر این جوی را ** ماه دان این پرتو مه‌روی را
Do not assume this River to be of (the same class as) other rivers: know that this ray of the moon-faced (Beauty) is the Moon (itself).
این سخن پایان ندارد آن غریب ** بس گریست از درد خواجه شد کیب
This topic is endless. The poor stranger wept exceedingly: he was heart-broken by grief for (the death of) the Khwája.
توزیع کردن پای‌مرد در جمله‌ی شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره
How the (Inspector's) bailiff sought subscriptions in all parts of the city of Tabríz, and how (only) a small amount was collected, and how the poor stranger went to visit the Inspector's tomb and related this (pitiful) tale on his grave by the method of concentrating the mind on prayer (for his help), etc.
واقعه‌ی آن وام او مشهور شد ** پای مرد از درد او رنجور شد
The calamity of his debts became notorious, and the bailiff was distressed by his grief.
از پی توزیع گرد شهر گشت ** از طمع می‌گفت هر جا سرگذشت
He (the bailiff) went round the city to collect subscriptions and everywhere, in hope (of exciting compassion), he told all that had happened;
هیچ ناورد از ره کدیه به دست ** غیر صد دینار آن کدیه‌پرست 3250
(But) that devoted beggar obtained by means of begging no more than a hundred dinars.
پای مرد آمد بدو دستش گرفت ** شد بگور آن کریم بس شگفت
(Then) the bailiff came to him and took his hand and went (with him) to (visit) the grave of that very wonderful generous man.
گفت چون توفیق یابد بنده‌ای ** که کند مهمانی فرخنده‌ای
He said, “When a servant (of God) gains the Divine favour so that he entertains a fortunate man,
مال خود ایثار راه او کند ** جاه خود ایثار جاه او کند
And gives up his own wealth for his sake and sacrifices his own dignity for the sake of (conferring) dignity on him,
شکر او شکر خدا باشد یقین ** چون به احسان کرد توفیقش قرین
Gratitude to him (the benefactor) is certainly (the same as) gratitude to God, since (it was) the Divine favour (that) caused him to show beneficence.
ترک شکرش ترک شکر حق بود ** حق او لا شک به حق ملحق بود 3255
To be ungrateful to him is to be ungrateful to God: beyond doubt his right (to gratitude) is consequent on (that of) God.
شکر می‌کن مر خدا را در نعم ** نیز می‌کن شکر و ذکر خواجه هم
Always give thanks to God for His bounties, and always give thanks and praise to the Khwája (your benefactor) too.
رحمت مادر اگر چه از خداست ** خدمت او هم فریضه‌ست و سزاست
Though a mother's tenderness is (derived) from God, (yet) ’tis a sacred duty and a worthy task to serve her.
زین سبب فرمود حق صلوا علیه ** که محمد بود محتال الیه
For this reason God hath said, ‘Do ye bless him (the Prophet),’ for Mohammed was one to whom (the attributes of Divine Providence) were transferred.
در قیامت بنده را گوید خدا ** هین چه کردی آنچ دادم من ترا
At the Resurrection God will say to His servant, ‘Hark, what have you done with that which I bestowed on you?’
گوید ای رب شکر تو کردم به جان ** چون ز تو بود اصل آن روزی و نان 3260
He will reply, ‘O Lord, I gave thanks to Thee with (all) my soul, since the source of my daily provision and bread was in Thee.’
گویدش حق نه نکردی شکر من ** چون نکردی شکر آن اکرام‌فن
(Then) God will say to him, ‘Nay, you did not give thanks to Me, inasmuch as you did not give thanks to him who made a practice of generosity.
بر کریمی کرده‌ای ظلم و ستم ** نه ز دست او رسیدت نعمتم
You have done wrong and injustice to a generous man: did not My bounty come to you by his hand?’”
چون به گور آن ولی‌نعمت رسید ** گشت گریان زار و آمد در نشید
When he (the debtor) arrived at the tomb of his benefactor, he began to weep bitterly and broke into loud lamentation.
گفت ای پشت و پناه هر نبیل ** مرتجی و غوث ابناء السبیل
He said, “O thou who wert the support and refuge of every noble (righteous) man and the hope and helper of wayfarers,
ای غم ارزاق ما بر خاطرت ** ای چو رزق عام احسان و برت 3265
O thou on whose heart the care for our means of livelihood (lay constantly), O thou whose beneficence and charity were (like) the universal provision of sustenance,
ای فقیران را عشیره و والدین ** در خراج و خرج و در ایفاء دین
O thou who wert (as) kinsfolk and parents to the poor in (paying) their taxes and expenses and in discharging their debts,
ای چو بحر از بهر نزدیکان گهر ** داده و تحفه سوی دوران مطر
O thou who, like the sea, gavest pearls for those near (to thee) and (didst send) rain as a gift to those afar,
پشت ما گرم از تو بود ای آفتاب ** رونق هر قصر و گنج هر خراب
Our backs were warmed by thee, O sun (who wert) the splendour in every palace and the treasure in every ruin.
ای در ابرویت ندیده کس گره ** ای چو میکائیل راد و رزق‌ده
O thou in whose eyebrow none ever saw knots (wrinkles), O thou (who wert) generous and bountiful as (the archangel) Michael,
ای دلت پیوسته با دریای غیب ** ای به قاف مکرمت عنقای غیب 3270
O thou whose heart was connected with the Sea of the Unseen, O thou who wert the invisible ‘Anqá on the Qáf (mountain) of munificence,