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2
1058-1082

  • 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

  • And (again), if from one standpoint the world is unprofitable, from other standpoints it is advantageous.
  • ور جهان از یک جهت بی‏فایده ست ** از جهتهای دگر پر عایده ست‏

  • If your profit is no profit to me, (yet) since it is a profit to you, do not withdraw from it.”
  • فایده‏ی تو گر مرا فاییده نیست ** مر ترا چون فایده ست از وی مه ایست‏

  • The beauty of Joseph profited a (whole) world (of people), though to his brethren it was a vain superfluity.
  • حسن یوسف عالمی را فایده ** گر چه بر اخوان عبث بد زایده‏

  • The melodies of David were so dear (to the faithful), but to the interdicted (unbeliever) they were (no more than) the noise of wood.
  • لحن داودی چنان محبوب بود ** لیک بر محروم بانگ چوب بود

  • The water of the Nile was superior to the Water of Life, but to the interdicted and unbelieving it was blood. 1075
  • آب نیل از آب حیوان بد فزون ** لیک بر محروم و منکر بود خون‏

  • To the true believer martyrdom is life; to the hypocrite it is death and corruption.
  • هست بر مومن شهیدی زندگی ** بر منافق مردن است و ژندگی‏

  • Tell (me), what single blessing is there in the world, from which some group of people is not excluded?
  • چیست در عالم بگو یک نعمتی ** که نه محرومند از وی امتی‏

  • What profit have the ox and the ass in sugar? Every soul has a different food;
  • گاو و خر را فایده چه در شکر ** هست هر جان را یکی قوتی دگر

  • But if that food is accidental to it (and not according to its real nature), then admonition is the (proper) correction for it.
  • لیک گر آن قوت بر وی عارضی است ** پس نصیحت کردن او را رایضی است‏

  • As (in the case of) one who from disease has become fond of (eating) clay— though he may suppose that that (clay) is indeed his (natural) food, 1080
  • چون کسی کاو از مرض گل داشت دوست ** گر چه پندارد که آن خود قوت اوست‏

  • He has (in reality) forgotten his original food and has betaken himself to the food of disease.
  • قوت اصلی را فرامش کرده است ** روی در قوت مرض آورده است‏

  • Having given up honey, he has eaten poison; he has made the food of disease (to be his nourishment) as (though it were) fat.
  • نوش را بگذاشته سم خورده است ** قوت علت همچو چوبش کرده است‏