Welcome (to the feast), O simple-hearted ones, tormented (with hunger), that from my bounteous table ye may eat your fill’—of nothing.
الصلا ساده دلان پیچ پیچ ** تا خورید از خوان جودم سیر هیچ
Some persons, (relying) on the promise of ‘To-morrow,’ have wandered for years around that door, (but) ‘To-morrow’ never comes.
سالها بر وعدهی فردا کسان ** گرد آن در گشته فردا نارسان
It needs a long time for the inmost conscience of a man to become evident, more and less (both in great and small matters),2280
دیر باید تا که سر آدمی ** آشکارا گردد از بیش و کمی
(So that we may know whether) beneath the wall of his body there is treasure, or whether there is the house of snake and ant and dragon.
زیر دیوار بدن گنج است یا ** خانهی مار است و مور و اژدها
When it became clear that he was naught (worthless), (by that time) the life of the seeker (disciple) had passed: what use (was) the knowledge (to him)?
چون که پیدا گشت کاو چیزی نبود ** عمر طالب رفت آگاهی چه سود
Explaining how it may happen, (though) rarely, that a disciple sincerely puts his faith in a false impostor (and believes) that he is a (holy) personage, and by means of this faith attains unto a (spiritual) degree which his Shaykh has never (even) dreamed of, and (then) fire and water do him no hurt, though they hurt his Shaykh; but this occurs very seldom.
در بیان آن که نادر افتد که مریدی در مدعی مزور اعتقاد به صدق ببندد که او کسی است و بدین اعتقاد به مقامی برسد که شیخش در خواب ندیده باشد و آب و آتش او را گزند نکند و شیخش را گزند کند و لیکن به نادر نادر
But exceptionally comes (the case of) a disciple to whom, because of his (spiritual) illumination, that falsehood (of the impostor) is beneficial.
لیک نادر طالب آید کز فروغ ** در حق او نافع آید آن دروغ
He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.
او به قصد نیک خود جایی رسد ** گر چه جان پنداشت و آن آمد جسد
(It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker's) prayer is valid.2285
چون تحری در دل شب قبله را ** قبله نی و آن نماز او روا
The impostor has a dearth of soul within, but we have a dearth of bread without.
مدعی را قحط جان اندر سر است ** لیک ما را قحط نان بر ظاهر است
Why should we conceal (our poverty) like the impostor and suffer agony for the sake of false reputation?”
ما چرا چون مدعی پنهان کنیم ** بهر ناموس مزور جان کنیم
How the Bedouin bade his wife be patient and declared to her the excellence of poverty.
صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن
Her husband said to her, “How long wilt thou seek income and seed-produce? What indeed is left of (our) life? Most (of it) is past.
شوی گفتش چند جویی دخل و کشت ** خود چه ماند از عمر افزونتر گذشت
The sensible man does not look at increase or deficiency, because both (these) will pass by like a torrent.
عاقل اندر بیش و نقصان ننگرد ** ز آن که هر دو همچو سیلی بگذرد
Whether it (life) be pure (clear and untroubled) or whether it be a turbid flood, do not speak of it, since it is not enduring for a moment.2290
خواه صاف و خواه سیل تیره رو ** چون نمیپاید دمی از وی مگو
In this world thousands of animals are living happily, without up and down (anxiety).
اندر این عالم هزاران جانور ** میزید خوش عیش بیزیر و زبر
The dove on the tree is uttering thanks to God, though her food for the night is not (yet) ready.
شکر میگوید خدا را فاخته ** بر درخت و برگ شب ناساخته
The nightingale is singing glory to God (and saying), ‘I rely on Thee for my daily bread, O Thou who answerest (prayer).’
حمد میگوید خدا را عندلیب ** کاعتماد رزق بر تست ای مجیب
The falcon has made the king's hand his joy (the place in which he takes delight), and has given up hope of (has become indifferent to) all carrion.
باز دست شاه را کرده نوید ** از همه مردار ببریده امید
Similarly you may take (every animal) from the gnat to the elephant: they all have become God's family (dependent on Him for their nourishment), and what an excellent nourisher is God!2295
همچنین از پشهگیری تا به پیل ** شد عیال الله و حق نعم المعیل
All these griefs that are within our breasts arise from the vapour and dust of our existence and wind (vain desire).
این همه غمها که اندر سینههاست ** از بخار و گرد بود و باد ماست
These uprooting griefs are as a scythe to us: (to think that) this is such and such or that that is such and such is a temptation (of the Devil) to us.
این غمان بیخ کن چون داس ماست ** این چنین شد و آن چنان وسواس ماست
Know that every pain is a piece of Death: expel (that) part of Death from thee, if there be a means (of doing so).
دان که هر رنجی ز مردن پارهای است ** جزو مرگ از خود بران گر چارهای است
When thou canst not flee from the part of Death, know that the whole of it will be poured upon thy head.
چون ز جزو مرگ نتوانی گریخت ** دان که کلش بر سرت خواهند ریخت
If the part of Death has become sweet to thee, know that God will make the whole sweet.2300
جزو مرگ ار گشت شیرین مر ترا ** دان که شیرین میکند کل را خدا
Pains are coming from Death as (his) messengers: do not avert thy face from his messenger, O foolish one!
دردها از مرگ میآید رسول ** از رسولش رو مگردان ای فضول
Whoever lives sweetly (pleasantly) dies bitterly (painfully): whoever serves his body does not save his soul.
هر که شیرین میزید او تلخ مرد ** هر که او تن را پرستد جان نبرد