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2
3524-3548

  • 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

  • Inasmuch as the infinite has not (these) two limits, how should the mean be applicable to it?
  • بی‏نهایت چون ندارد دو طرف ** کی بود او را میانه منصرف‏

  • No one has shown it to have beginning or end. He (God) said, ‘If the sea were to become ink for it (the Word of God)…’
  • اول و آخر نشانش کس نداد ** گفت لو کان له البحر مداد

  • If the Seven Seas should become entirely ink, (still) there is no hope of coming to an end.
  • هفت دریا گر شود کلی مداد ** نیست مر پایان شدن را هیچ امید

  • If orchards and forests should become pens altogether, there would never be any decrease in this Word. 3545
  • باغ و بیشه گر بود یک سر قلم ** زین سخن هرگز نگردد هیچ کم‏

  • All that ink and (all those) pens pass away, and this numberless Word is everlasting.
  • آن همه حبر و قلم فانی شود ** وین حدیث بی‏عدد باقی بود

  • At times my state resembles sleep: a misguided person may think it is sleep.
  • حالت من خواب را ماند گهی ** خواب پندارد مر آن را گمرهی‏

  • Know that my eyes are asleep, (but) my heart is awake: know that my (seemingly) inactive form is (really) in action.
  • چشم من خفته دلم بیدار دان ** شکل بی‏کار مرا بر کار دان‏