Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them. 140 بس دعاها کان زیان است و هلاک ** وز کرم مینشنود یزدان پاک
How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones. التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او
A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole. گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفرهی عمیق
He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live; گفت ای همراه آن نام سنی ** که بدان تو مرده را زنده کنی
Teach (it) me, that I may do good and by means of it endow the bones with life.” مر مرا آموز تا احسان کنم ** استخوانها را بدان با جان کنم
Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech, گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست
For it wants breath purer than rain and more piercing in action than the angels. 145 کان نفس خواهد ز باران پاکتر ** وز فرشته در روش دراکتر
(Many) lifetimes were needed that the breath might be purified, so that he (its owner) was entrusted with the treasury of the Heavens. عمرها بایست تا دم پاک شد ** تا امین مخزن افلاک شد
(Suppose that) thou hast grasped this rod firmly in thy hand: whence will accrue to thy hand the cunning of Moses?” خود گرفتی این عصا در دست راست ** دست را دستان موسی از کجاست
He said, “If I am not one to pronounce (such sacred) mysteries, do thou pronounce the Name over the bones.” گفت اگر من نیستم اسرار خوان ** هم تو بر خوان نام را بر استخوان
Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work? گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست
How has this sick man no care for himself? How has this corpse no care for (spiritual) life? 150 چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را
He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.” مردهی خود را رها کرده ست او ** مردهی بیگانه را جوید رفو
God (answered and) said, “The backslider seeks backsliding: the thistle that has grown (in him) is the retribution for (consequence of) his sowing.” گفت حق ادبارگر ادبار جوست ** خار روییده جزای کشت اوست
He that sows the seed of thistles in the world, be warned not to look for him in the rose-garden. آن که تخم خار کارد در جهان ** هان و هان او را مجو در گلستان
If he take a rose in his hand, it becomes a thistle; and if he go to a friend, he (the friend) becomes a snake. گر گلی گیرد به کف خاری شود ** ور سوی یاری رود ماری شود
The damned wretch is an elixir which transmutes into poison and snakes; (his elixir is) contrary to the elixir of the God-fearing man. 155 کیمیای زهر و مار است آن شقی ** بر خلاف کیمیای متقی
How the Súfí enjoined the servant to take care of his beast and how the servant said, “Lá hawl.” اندرز کردن صوفی خادم را در تیمار داشت بهیمه و لاحول گفتن خادم
A Súfí was wandering round the world till one night he became a guest at a monastery (for Súfís). صوفیی میگشت در دور افق ** تا شبی در خانقاهی شد قنق
He had a beast (ass): he tied it in the stable, (while) he (himself) sat at the top of the dais with his friends. یک بهیمه داشت در آخر ببست ** او به صدر صفه با یاران نشست
Then he engaged with his friends in (mystical) meditation: the presence of a friend (of God) is (like) a book (which is open) before (one). پس مراقب گشت با یاران خویش ** دفتری باشد حضور یار بیش
The Súfí's book is not (composed of) ink of letters (letters written with ink): it is naught but a heart white as snow. دفتر صوفی سواد حرف نیست ** جز دل اسپید همچون برف نیست
The scholar's provision is (consists of) pen-marks (written letters and words). What is the Súfí's provision? Footmarks. 160 زاد دانشمند آثار قلم ** زاد صوفی چیست آثار قدم
He (the Súfí) stalks the game, like a hunter: he sees the musk-deer's track and follows the footprints. همچو صیادی سوی اشکار شد ** گام آهو دید بر آثار شد
For some while the track of the deer is (the) proper (clue) for him, (but) afterwards ’tis the navel (musk-gland) of the deer that is his guide. چند گاهش گام آهو در خور است ** بعد از آن خود ناف آهو رهبر است
When he has given thanks for (having been favoured with knowledge of) the track and has traversed the way, of necessity by means of that track he arrives at a goal. چون که شکر گام کرد و ره برید ** لاجرم ز آن گام در کامی رسید
To go one stage (guided) by the scent of the musk-gland is better than a hundred stages of (following) the track and roaming about. رفتن یک منزلی بر بوی ناف ** بهتر از صد منزل گام و طواف