تا زیادت گردد از شکر ای ثقات ** پس نبات دیگرست اندر نبات 4550
(This thanksgiving of the orchard is a lesson to you) in order that from (your) thanksgiving, O men of trust, increase (of spiritual glory) may accrue; (and if ye give thanks) then other plants are (springing up) amidst the herbage.
عکس آن اینجاست ذل من قنع ** اندرین طورست عز من طمع
Here the reverse (of the well-known Tradition) is (applicable), (for) he that is content (with a modicum of thanksgiving) shall be abased; (and similarly), in this case, he that covets (excess of thanksgiving) shall be exalted.
در جوال نفس خود چندین مرو ** از خریداران خود غافل مشو
Do not go so much into the sack of thy fleshly soul, do not be (so) forgetful of thy purchasers (redeemers).
باز آمدن زن جوحی به محکمه‌ی قاضی سال دوم بر امید وظیفه‌ی پارسال و شناختن قاضی او را الی اتمامه
How next year Júhí's wife returned to the court of the cadi, hoping for the same contribution (of money) as last year, and how the cadi recognised her, and so on to the end of the story.
بعد سالی باز جوحی از محن ** رو به زن کرد و بگفت ای چست زن
After a year Júhí, in consequence of the afflictions (of poverty), turned to his wife and said, “O clever wife,
آن وظیفه‌ی پار را تجدید کن ** پیش قاضی از گله‌ی من گو سخن
Renew last year's contribution (to our household): complain of me to the cadi.”
زن بر قاضی در آمد با زنان ** مر زنی را کرد آن زن ترجمان 4555
The wife came before the cadi with (some other) women: she made a certain woman her interpreter,
تا بنشناسد ز گفتن قاضیش ** یاد ناید از بلای ماضیش
Lest the cadi should recognise her by her speech and remember his past misfortune.
هست فتنه غمره‌ی غماز زن ** لیک آن صدتو شود ز آواز زن
The coquettish glances of a woman are fascinating, but that (fascination) is increased a hundredfold by her voice.
چون نمی‌توانست آوازی فراشت ** غمزه‌ی تنهای زن سودی نداشت
Since she durst not raise (utter) a sound, the wife's ogling looks alone were of no avail.
گفت قاضی رو تو خصمت را بیار ** تا دهم کار ترا با او قرار
“Go,” said the cadi, “and fetch the defendant, that I may settle thy quarrel with him.”
جوحی آمد قاضیش نشناخت زود ** کو به وقت لقیه در صندوق بود 4560
(When) Júhí arrived, the cadi did not recognise him at once, for at (their first) meeting he was in the chest.
زو شنیده بود آواز از برون ** در شری و بیع و در نقص و فزون
He had (only) heard his voice outside, during the buying and selling and chaffering.
گفت نفقه‌ی زن چرا ندهی تمام ** گفت از جان شرع را هستم غلام
He said (to Júhí), “Why won't you give your wife all the money she needs for expenses?” He replied, “I am devoted with (heart and) soul to the religious law,
لیک اگر میرم ندارم من کفن ** مفلس این لعبم و شش پنج زن
But if I die I do not possess (enough to pay for) the shroud: I am bankrupt in this game, I have gambled everything away.”
زین سخن قاضی مگر بشناختش ** یاد آورد آن دغل وان باختش
From (hearing) these words the cadi, as it happened, recognised him and called to mind his roguery and the trick he had played.
گفت آن شش پنج با من باختی ** پار اندر شش درم انداختی 4565
“You played that game with me,” he said: “last year you put me out of action.
نوبت من رفت امسال آن قمار ** با دگر کس باز دست از من بدار
My turn is past: this year try that gamble on some one else and keep your hands off me!”
از شش و از پنج عارف گشت فرد ** محترز گشتست زین شش پنج نرد
The knower of God has been isolated from the six (directions) and the five (senses): (necessarily, therefore), he has become on his guard against the sixes and fives of the backgammon (played by the World and the Devil).
رست او از پنج حس و شش جهت ** از ورای آن همه کرد آگهت
He has escaped from the five senses and the six directions: he has made you acquainted with (what lies) beyond all that.
شد اشاراتش اشارات ازل ** جاوز الاوهام طرا و اعتزل
His intimations are the intimations of Eternity: he has transcended all conceptions and withdrawn himself apart.
زین چه شش گوشه گر نبود برون ** چون بر آرد یوسفی را از درون 4570
Unless he is outside of this hexagonal well, how should he bring up a Joseph from the inside (of it)?
واردی بالای چرخ بی ستن ** جسم او چون دلو در چه چاره کن
He is one who goes to draw water above the unpillared firmament, (while) his body, like a bucket, is (low down) in the well, helping (to rescue the fallen).
یوسفان چنگال در دلوش زده ** رسته از چاه و شه مصری شده
The Josephs cling to his bucket, escape from the well, and become kings of Egypt.
دلوهای دیگر از چه آب‌جو ** دلو او فارغ ز آب اصحاب‌جو
The other buckets seek water from the well: his bucket has no concern with the water, it seeks (only) friends (in trouble).
دلوها غواص آب از بهر قوت ** دلو او قوت و حیات جان حوت
The (other) buckets plunge into the water for food: his bucket is the food and life of the soul of the fish.
دلوها وابسته‌ی چرخ بلند ** دلو او در اصبعین زورمند 4575
The (other) buckets are attached to the lofty wheel (of Fortune): his bucket is (held) in two Almighty fingers.
دلو چه و حبل چه و چرخ چی ** این مثال بس رکیکست ای اچی
What bucket and what cord and what wheel? This is a very weak comparison, O pasha.
از کجا آرم مثالی بی‌شکست ** کفو آن نه آید و نه آمدست
(But) whence shall I get a comparison that is without frailty? One to match him (the knower of God) will not come, and never has come, (to hand).
صد هزاران مرد پنهان در یکی ** صد کمان و تیر درج ناوکی
(He is) a hundred thousand men concealed in a single man, a hundred bows and arrows enclosed in a single blowpipe;
ما رمیت اذ رمیتی فتنه‌ای ** صد هزاران خرمن اندر حفنه‌ای
A (type of) thou didst not throw when thou threwest, a temptation (for the ignorant), a hundred thousand stacks (of grain) in a handful.
آفتابی در یکی ذره نهان ** ناگهان آن ذره بگشاید دهان 4580
(He is) a sun hidden in a mote: suddenly that mote opens its mouth (and reveals the sun).
ذره ذره گردد افلاک و زمین ** پیش آن خورشید چون جست از کمین
The heavens and the earth crumble to atoms before that Sun when he springs forth from ambush.
این چنین جانی چه درخورد تنست ** هین بشو ای تن ازین جان هر دو دست
How is a spirit like this meet for (confinement in) the body? Hark, O body, wash thy hands of this spirit!
ای تن گشته وثاق جان بسست ** چند تاند بحر درمشکی نشست
O body that hast become the spirit's dwelling-place, ’tis enough: how long can the Sea abide in a water-skin?
ای هزاران جبرئیل اندر بشر ** ای مسیحان نهان در جوف خر
O thou who art a thousand Gabriels in (the form of) man, O thou who art (many) Messiahs inside the ass (of Jesus),
ای هزاران کعبه پنهان در کنیس ** ای غلط‌انداز عفریت و بلیس 4585
O thou who art a thousand Ka‘bas concealed in a church, O thou who causest ‘ifrít and devil to fall into error,
سجده‌گاه لامکانی در مکان ** مر بلیسان را ز تو ویران دکان
Thou art the spaceless Object of worship in space: the devils have their shop destroyed by thee,
که چرا من خدمت این طین کنم ** صورتی را نم لقب چون دین کنم
(For they say), “How should I pay homage to this clay? How should I bestow on a (mere) form a title signifying (my) obedience (adoration)?”
نیست صورت چشم را نیکو به مال ** تا ببینی شعشعه‌ی نور جلال
He is not the form (in which he appears): rub thine eye well, that thou mayst behold (in him) the radiance of the light of (Divine) glory!
باز آمدن به شرح قصه‌ی شاه‌زاده و ملازمت او در حضرت شاه
Resuming the explanation of the Story of the (eldest) prince and his constant attendance at the court of the King.
شاه‌زاده پیش شه حیران این ** هفت گردون دیده در یک مشت طین
The prince in the presence of the King was bewildered by this (mystery): he beheld the Seven Heavens in a handful of clay.
هیچ ممکن نه ببحثی لب گشود ** لیک جان با جان دمی خامش نبود 4590
Nowise was it possible (for him) to open his lips in discussion, but never for a moment did soul cease to converse with soul.
آمده در خاطرش کین بس خفیست ** این همه معنیست پس صورت ز چیست
It came into his mind that ’twas exceedingly mysterious— “all this is reality: whence, then, comes the form (appearance)?”
صورتی از صورتت بیزار کن ** خفته‌ای هر خفته را بیدار کن
(’Tis) a form that frees thee from (the illusion of) form, a sleeper that awakens every one who is asleep (to the Truth).
آن کلامت می‌رهاند از کلام ** وان سقامت می‌جهاند از سقام
The words (spoken by him) deliver (thee) from words (of idle disputation), and the sickness (of love inspired by him) lets thee escape from the sickness (of sensuality).
پس سقام عشق جان صحتست ** رنجهااش حسرت هر راحتست
Therefore the sickness of love is the (very) soul of health: its pains are the envy of every pleasure.
ای تن اکنون دست خود زین جان بشو ** ور نمی‌شویی جز این جانی بجو 4595
O body, now wash thy hands of this (animal) soul, or if thou wilt not wash (thy hands of it), seek another soul than this!
حاصل آن شه نیک او را می‌نواخت ** او از آن خورشید چون مه می‌گداخت
In short, the King cherished him (the prince) fondly, and in (the beams of) that Sun he was melting away like the moon.
آن گداز عاشقان باشد نمو ** هم‌چو مه اندر گدازش تازه‌رو
The melting (wasting) away of lovers is (the cause of their spiritual) growth: like the moon, he (the lover) hath a fresh (shining) face whilst he is melting away.
جمله رنجوران دوا دارند امید ** نالد این رنجور کم افزون کنید
All the sick hope to be cured, but this sick one sobs, crying, “Increase my sickness!
خوش‌تر از این سم ندیدم شربتی ** زین مرض خوش‌تر نباشد صحتی
I have found no drink sweeter than this poison: no state of health can be sweeter than this disease.