For it does to your spirits the same thing that spring does to the trees;
ز آن که با جان شما آن می‌‌کند ** کان بهاران با درختان می‌‌کند
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
Inasmuch as the garden of the spirits is living through him, and the sea of (his) heart is filled with these pearls,
ز آن که زو بستان جانها زنده است ** این جواهر بحر دل آگنده است
Thousands of griefs lie (heavy) on a wise man's heart, if from the garden of his heart (even) a toothpick fail (be missing).
بر دل عاقل هزاران غم بود ** گر ز باغ دل خلالی کم شود
How the Siddíqa (‘Á’isha), may God be well-pleased with her, asked Mustafá (Mohammed), God bless him and give him peace, saying, “What was the inner meaning of to-day's rain?”
پرسیدن صدیقه (س) از پیامبر (ص) که سر باران امروزینه چه بود
The Siddíqa said, “O (thou who art the) cream of existence, what was the (true) reason of to-day's rain?2060
گفت صدیقه که ای زبده‌‌ی وجود ** حکمت باران امروزین چه بود
Was it (one) of the rains of mercy, or (was it) for the sake of menace and the justice of (Divine) Majesty?
این ز بارانهای رحمت بود یا ** بهر تهدید است و عدل کبریا
Was it from the favour of the vernal attributes, or from a baneful autumnal attribute?”
این از آن لطف بهاریات بود ** یا ز پاییزی پر آفات بود
He said, “This (rain) was for the purpose of allaying the grief that is upon the race of Adam in calamity.
گفت این از بهر تسکین غم است ** کز مصیبت بر نژاد آدم است
If man were to remain in that fire (of grief), much ruin and loss would befall.
گر بر آن آتش بماندی آدمی ** بس خرابی در فتادی و کمی
This world would at once become desolate: (all) selfish desires would go forth from men.”2065
این جهان ویران شدی اندر زمان ** حرصها بیرون شدی از مردمان
Forgetfulness (of God), O beloved, is the pillar (prop) of this world: (spiritual) intelligence is a bane to this world.
استن این عالم ای جان غفلت است ** هوشیاری این جهان را آفت است
Intelligence belongs to that (other) world, and when it prevails, this world is overthrown.
هوشیاری ز آن جهان است و چو آن ** غالب آید پست گردد این جهان