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2
564-588

  • 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

  • The man dazed by greed may hear a hundred stories, (but) not a single point comes into the ear of greed.
  • صد حکایت بشنود مدهوش حرص ** در نیاید نکته‏ای در گوش حرص‏

  • How the criers of the Cadi advertised an insolvent round the town.
  • تعریف کردن منادیان قاضی مفلسی را گرد شهر

  • There was an insolvent person without house or home, who remained in prison and pitiless bondage. 585
  • بود شخصی مفلسی بی‏خان و مان ** مانده در زندان وبند بی‏امان‏

  • He would unconscionably eat the rations of the prisoners; on account of (his) appetite he was (a burden) like Mount Qáf on the hearts of the people (in the gaol).
  • لقمه‏ی زندانیان خوردی گزاف ** بر دل خلق از طمع چون کوه قاف‏

  • No one had the pluck to eat a mouthful of bread, because that snatcher of portions would carry off his entire meal.
  • زهره نه کس را که لقمه‏ی نان خورد ** ز انکه آن لقمه‏ربا کاوش برد

  • Any one who is far from the feast of the Merciful (God) has the eye of a (low) beggar, though he be a sultan.
  • هر که دور از دعوت رحمان بود ** او گدا چشم است اگر سلطان بود