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1
2280-2304

  • 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

  • Sheep are driven from the plains (to the town): they kill those that are fattest.
  • گوسفندان را ز صحرا می‌‌کشند ** آن که فربه تر مر آن را می‌‌کشند

  • The night is past and dawn is come. O my soul, how long wilt thou take up (again) this tale of gold from the beginning?
  • شب گذشت و صبح آمد ای تمر ** چند گیری این فسانه‌‌ی زر ز سر