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2
1046-1070

  • Here is a tale, (be it) true or false, to illustrate (these) truths.
  • یک فسانه راست آمد یا دروغ ** تا دهد مر راستیها را فروغ‏

  • How the (King's) retainers envied the favourite slave.
  • حسد کردن حشم بر غلام خاص

  • A King had, of his grace, preferred a certain slave above all his retinue.
  • پادشاهی بنده‏ای را از کرم ** بر گزیده بود بر جمله حشم‏

  • His allowance was the stipend of forty Amírs; a hundred Viziers would not see (receive) a tenth of its amount.
  • جامگی او وظیفه‏ی چل امیر ** ده یک قدرش ندیدی صد وزیر

  • Through the perfection of (his) natal star and prosperity and fortune he was an Ayáz, while the King was the Mahmúd of the time.
  • از کمال طالع و اقبال و بخت ** او ایازی بود و شه محمود وقت‏

  • His spirit in its origin, before (the creation of) this body, was near-related and akin to the King's spirit. 1050
  • روح او با روح شه در اصل خویش ** پیش از این تن بوده هم پیوند و خویش‏

  • (Only) that matters which has existed before the body; leave (behind you) these things which have newly sprung into being.
  • کار آن دارد که پیش از تن بده ست ** بگذر از اینها که نو حادث شده ست‏

  • That which matters belongs to the knower (of God), for he is not squinting: his eye is (fixed) upon the things first sown.
  • کار عارف راست کاو نه احول است ** چشم او بر کشتهای اول است‏

  • That which was sown as wheat (good) or as barley (relatively evil)—day and night his eye is fastened on that place (where it was sown).
  • آن چه گندم کاشتندش و آن چه جو ** چشم او آن جاست روز و شب گرو

  • Night gave birth to nothing but what she was pregnant withal: designs and plots are wind, (empty) wind.
  • آنچ آبست است شب جز آن نزاد ** حیله‏ها و مکرها باد است باد

  • How should he please his heart with fair designs who sees the design of God (prevailing) over them? 1055
  • کی کند دل خوش به حیلتهای گش ** آن که بیند حیله‏ی حق بر سرش‏

  • He is within the snare (of God) and is laying a snare: by your life, neither that (snare) will escape (destruction) nor will this (man).
  • او درون دام دامی می‏نهد ** جان تو نه این جهد نه آن جهد

  • Though (in the meanwhile) a hundred herbs grow and fade, there will grow up at last that which God has sown.
  • گر بروید ور بریزد صد گیاه ** عاقبت بر روید آن کشته‏ی اله‏

  • He (the cunning man) sowed new seed over the first seed; (but) this second (seed) is passing away, and (only) the first is sound (and enduring).
  • کشت نو کارید بر کشت نخست ** این دوم فانی است و آن اول درست‏

  • The first seed is perfect and choice; the second seed is corrupt and rotten.
  • تخم اول کامل و بگزیده است ** تخم ثانی فاسد و پوسیده است‏

  • Cast away this contrivance of yours before the Beloved— though your contrivance indeed is of His contriving. 1060
  • افکن این تدبیر خود را پیش دوست ** گر چه تدبیرت هم از تدبیر اوست‏

  • That which God has raised (and that alone) has use: what He has at first sown at last grows.
  • کار آن دارد که حق افراشته ست ** آخر آن روید که اول کاشته ست‏

  • Whatever you sow, sow for His sake, inasmuch as you are the Beloved's captive, O lover.
  • هر چه کاری از برای او بکار ** چون اسیر دوستی ای دوستدار

  • Do not hang about the thievish fleshly soul and its work: whatsoever is not God's work is naught, naught.
  • گرد نفس دزد و کار او مپیچ ** هر چه آن نه کار حق هیچ است هیچ‏

  • (Sow the good seed) ere the Day of Resurrection shall appear and the night-thief be shamed before Him whose is the Kingdom,
  • پیش از آن که روز دین پیدا شود ** نزد مالک دزد شب رسوا شود

  • With the goods stolen by his contrivance and craft (still) remaining on his neck at the Day of Judgement. 1065
  • رخت دزدیده به تدبیر و فنش ** مانده روز داوری بر گردنش‏

  • Hundreds of thousands of minds may jump together (conspire) to lay a snare other than His snare;
  • صد هزاران عقل با هم بر جهند ** تا به غیر دام او دامی نهند

  • (But) they only find their snare more grievous (to themselves), (for) how can straws show any power (of resistance) against the wind?
  • دام خود را سخت‏تر یابند و بس ** کی نماید قوتی با باد خس‏

  • If you say, “What was the profit of (our created) being?” (I reply), “There is profit in your question, O contumacious one.
  • گر تو گویی فایده‏ی هستی چه بود ** در سؤالت فایده هست ای عنود

  • If this question of yours has no profit, why should we listen to it in vain and fruitlessly?
  • گر ندارد این سؤالت فایده ** چه شنویم این را عبث بی‏عایده‏

  • And if there are many profits in your question, then why, pray, is the world unprofitable? 1070
  • ور سؤالت را بسی فاییده‏هاست ** پس جهان بی‏فایده آخر چراست‏