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2
3517-3541

  • O (thou who resemblest) Moses, thou art garrulous. Go far off, or else be dumb with me and blind!
  • موسیا بسیار گویی دور شو ** ور نه با من گنگ باش و کور شو

  • And if thou goest not, but remainest sitting (here) in despite (of me), thou art gone in reality and severed (from my company).”
  • ور نرفتی وز ستیزه شسته‏ای ** تو به معنی رفته‏ای بگسسته‏ای‏

  • When suddenly you commit an act of (legal) impurity in the ritual prayer, it (the prayer) says to you, “Go speedily to purify yourself”;
  • چون حدث کردی تو ناگه در نماز ** گویدت سوی طهارت رو به تاز

  • And if you go not, you will be moving (exerting yourself) in vain; verily your prayer is gone beforehand (already), O misguided man! 3520
  • ور نرفتی خشک جنبان می‏شوی ** خود نمازت رفت بنشین ای غوی‏

  • Go to them that are your mates, (them) that are enamoured of your discourse and thirsting for it.
  • رو بر آنها که هم جفت تواند ** عاشقان و تشنه‏ی گفت تواند

  • One who keeps watch is superior to those who slumber: the (spiritual) fish have no need of one who keeps watch.
  • پاسبان بر خوابناکان بر فزود ** ماهیان را پاسبان حاجت نبود

  • Those who wear clothes look to the launderer, (but) the soul of the naked hath (Divine) illumination as its adornment.
  • جامه پوشان را نظر بر گازر است ** جان عریان را تجلی زیور است‏

  • Either withdraw (and turn) aside from the naked, or like them become free from body-garments.
  • یا ز عریانان به یک سو باز رو ** یا چو ایشان فارغ از تن جامه شو

  • And if you cannot become wholly naked, make your garments less, so that you may tread the middle path. 3525
  • ور نمی‏تانی که کل عریان شوی ** جامه کم کن تا ره اوسط روی‏

  • How the dervish excused himself to the Shaykh.
  • عذر گفتن فقیر به شیخ‏

  • Then the dervish told the Shaykh how the case stood, and coupled excuses with the discharge of that obligation.
  • پس فقیر آن شیخ را احوال گفت ** عذر را با آن غرامت کرد جفت‏

  • To the Shaykh's questions he gave answer good and right, like the answers of Khadir—
  • مر سؤال شیخ را داد او جواب ** چون جوابات خضر خوب و صواب‏

  • (Namely) those answers to the questions of Moses which Khadir, (inspired) by the all-knowing Lord, set forth to him,
  • آن جوابات سؤالات کلیم ** کش خضر بنمود از رب علیم‏

  • (So that) his difficulties became solved, and he (Khadir) gave to him (Moses) the key to every question (in a way) beyond telling.
  • گشت مشکلهاش حل و افزون زیاد ** از پی هر مشکلش مفتاح داد

  • The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh. 3530
  • از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت‏

  • He said, “Although the middle path is (the way of) wisdom, yet the middle path too is relative.
  • گفت راه اوسط ار چه حکمت است ** لیک اوسط نیز هم با نسبت است‏

  • Relatively to a camel, the water in the stream is little, but to a mouse it is like the ocean.
  • آب جو نسبت به اشتر هست کم ** لیک باشد موش را آن همچو یم‏

  • If any one has an allowance of four loaves and eats two or three, that is the mean;
  • هر که را باشد وظیفه چار نان ** دو خورد یا سه خورد هست اوسط آن‏

  • But if he eat all the four, it is far from the mean: he is in bondage to greed, like a duck.
  • ور خورد هر چار دور از اوسط است ** او اسیر حرص مانند بط است‏

  • If one has appetite for ten loaves and eats six, know that that is the mean. 3535
  • هر که او را اشتها ده نان بود ** شش خورد می‏دان که اوسط آن بود

  • When I have appetite for fifty loaves, and you for (no more than) six scones, we are not equivalent.
  • چون مرا پنجاه نان هست اشتهی ** مر ترا شش گرده هم دستیم نی‏

  • You may be tired by ten rak‘as (of prayer), I may not be worn thin by five hundred.
  • تو به ده رکعت نماز آیی ملول ** من به پانصد در نیایم در نحول‏

  • One goes bare-foot (all the way) to the Ka‘ba, and one becomes beside himself (with exhaustion in going) as far as the mosque.
  • آن یکی تا کعبه حافی می‏رود ** و آن یکی تا مسجد از خود می‏شود

  • One in utter self-devotion gives his life, one is agonised at giving a single loaf.
  • آن یکی در پاکبازی جان بداد ** وین یکی جان کند تا یک نان بداد

  • This mean belongs to (the realm of) the finite, for that (finite) has a beginning and end. 3540
  • این وسط در با نهایت می‏رود ** که مرا آن را اول و آخر بود

  • A beginning and end are necessary in order that the mean or middle (point) between them may be conceived in imagination.
  • اول و آخر بباید تا در آن ** در تصور گنجد اوسط یا میان‏