“By God,” said he, “I came several times to inform you of these doings,
گفت و الله آمدم من بارها ** تا ترا واقف کنم زین کارها
(But) you were always saying, ‘The ass is gone, O son,’ with more gusto than all (the others) who said it.560
تو همیگفتی که خر رفت ای پسر ** از همه گویندگان با ذوقتر
(So) I was (always) going back, (thinking), ‘He himself is aware; he is satisfied with this (Divine) judgement: he is a man that knows (God)’.”
باز میگشتم که او خود واقف است ** زین قضا راضی است مردی عارف است
The Súfí said, “They all were saying (it) merrily, (so) I also took delight in saying it.
گفت آن را جمله میگفتند خوش ** مر مرا هم ذوق آمد گفتنش
Blind imitation of them has brought me to ruin: two hundred curses be on that imitation!
مر مرا تقلیدشان بر باد داد ** که دو صد لعنت بر آن تقلید باد
Especially (on) imitation of such good-for-nothing rascals— the wrath of Abraham be on them that sink!
خاصه تقلید چنین بیحاصلان ** خشم ابراهیم با بر آفلان
The delight of that company (of Súfís) was casting a reflexion, and this heart of mine was becoming delighted by that reflexion.”565
عکس ذوق آن جماعت میزدی ** وین دلم ز آن عکس ذوقی میشدی
The reflexion (cast) from goodly friends is necessary until you become, without (the aid of any) reflexion, a drawer of water from the Sea.
عکس چندان باید از یاران خوش ** که شوی از بحر بیعکس آب کش
Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).
عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن
Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.
تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در
If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,
صاف خواهی چشم و عقل و سمع را ** بر دران تو پردههای طمع را
Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance.570
ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع
Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).
طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع
If desire were to arise in the mirror, that mirror would be like us in (respect of) hypocrisy.
گر طمع در آینه برخاستی ** در نفاق آن آینه چون ماستی
If the balance had desire for riches, how would the balance give a true description of the case?
گر ترازو را طمع بودی به مال ** راست کی گفتی ترازو وصف حال
Every prophet has said in sincerity to his people, “I ask not from you the wages for my message.
هر نبیی گفت با قوم از صفا ** من نخواهم مزد پیغام از شما
I am (only) a guide; God is your purchaser: God has appointed me to act as broker on both sides.575
من دلیلم حق شما را مشتری ** داد حق دلالیم هر دو سری
What are the wages for my work? The sight of the Friend (God), even though Abú Bakr give me forty thousand (dirhems).
چیست مزد کار من دیدار یار ** گر چه خود بو بکر بخشد چل هزار
My wages are not his forty thousand (dirhems): how should glass beads be like the pearls of Aden?”
چل هزار او نباشد مزد من ** کی بود شبه شبه در عدن
I will tell you a story: listen to it attentively, that you may know that selfish desire is a plug in the ear.
یک حکایت گویمت بشنو به هوش ** تا بدانی که طمع شد بند گوش
Whosoever hath (such) desire becomes a stammerer (morally confused); with desire (present), how should the (spiritual) eye and the heart become bright?
هر که را باشد طمع الکن شود ** با طمع کی چشم و دل روشن شود
The fancy of power and wealth before his eye is just as a hair in the eye,580
پیش چشم او خیال جاه و زر ** همچنان باشد که موی اندر بصر
Except, to be sure, (in the case of) the intoxicated (saint) who is filled with God: though you give (him) treasures (vast riches), he is free;
جز مگر مستی که از حق پر بود ** گر چه بدهی گنجها او حر بود
(For) when any one enjoys vision (of God), this world becomes carrion in his eyes.
هر که از دیدار برخوردار شد ** این جهان در چشم او مردار شد
But that Súfí was far removed from (spiritual) intoxication; consequently he was night-blind (purblind) in (his) greed.
لیک آن صوفی ز مستی دور بود ** لاجرم در حرص او شب کور بود