But flee from the cold of autumn, for it does what autumn did to the garden and the vines.”
لیک بگریزید از سرد خزان ** کان کند کاو کرد با باغ و رزان
The traditionists have referred this (saying) to the outward (sense), and have been content with that same (outward) form.
راویان این را به ظاهر برده‌‌اند ** هم بر آن صورت قناعت کرده‌‌اند
That class (of people) were ignorant of the spirit: they saw the mountain, they did not see the mine in the mountain.2050
بی‌‌خبر بودند از جان آن گروه ** کوه را دیده ندیده کان بکوه
In the sight of God that “autumn” is the flesh (nafs) and (its) desires: the reason and the spirit are the essence of spring and are everlasting life.
آن خزان نزد خدا نفس و هواست ** عقل و جان عین بهار است و بقاست
Thou hast a partial reason hidden (within thee): (now) in this world seek one whose reason is perfect.
مر ترا عقل است جزوی در نهان ** کامل العقلی بجو اندر جهان
Through his whole thy part is made whole (and perfect): Universal Reason is like a shackle on the neck of the flesh.
جزو تو از کل او کلی شود ** عقل کل بر نفس چون غلی شود
Therefore, according to the (right) interpretation, it (the meaning) is this, that the holy breaths are like spring and the life of leaf and vine.
پس به تاویل این بود کانفاس پاک ** چون بهار است و حیات برگ و تاک
Against the sayings of the saints, whether soft or rough, do not thou cover thy body, for they are the support of thy religion.2055
از حدیث اولیا نرم و درشت ** تن مپوشان ز آن که دینت راست پشت
Whether he (the saint) speak hot or cold, receive (his words) with joy: in order that thou mayst escape from the hot and cold (of Nature) and from Hell-fire.
گرم گوید سرد گوید خوش بگیر ** تا ز گرم و سرد بجهی وز سعیر
His “hot” and “cold” is life's new season of spring, the source of sincerity and faith and service.
گرم و سردش نو بهار زندگی است ** مایه‌‌ی صدق و یقین و بندگی است