(Afterwards) indeed he will see that his hand has been injured (and that) much blood has gone from him unawares.
خود ببیند دست رفته در ضرر ** خون ازو بسیار رفته بیخبر
Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit's hand, and that this (bodily) foot is the shoe of the spirit's foot.
در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزهی پای روحست
(I mention this insensibility to pain) that you may know that the body is like a garment. Go, seek the wearer of the garment, do not lick (kiss) a garment.1610
تا بدانی که تن آمد چون لباس ** رو بجو لابس لباسی را ملیس
To the spirit the knowledge of the Unity (of God) is sweeter (than care for the body): it hath a hand and foot different from those which are visible.
روح را توحید الله خوشترست ** غیر ظاهر دست و پای دیگرست
You may behold in dream the (spiritual) hand and foot and their connexion (with the spiritual body): deem that (vision) a reality, deem it not to be in vain.
دست و پا در خواب بینی و ایتلاف ** آن حقیقت دان مدانش از گزاف
You are such that without the (material) body you have a (spiritual) body: do not, then, dread the going forth of the soul from the body.
آن توی که بی بدن داری بدن ** پس مترس از جسم و جان بیرون شدن
Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”
حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی انا جلیس من ذکرنی و انیس من استانس بی گر با همهای چو بی منی بی همهای ور بی همهای چو با منی با همهای
There was a dervish dwelling in a mountainous place: solitude was his bedfellow and boon-companion.
بود درویشی بکهساری مقیم ** خلوت او را بود هم خواب و ندیم
Since collectedness (spiritual quiet) was coming for him from the Creator, he was weary of the breaths of man and woman.1615
چون ز خالق میرسید او را شمول ** بود از انفاس مرد و زن ملول
Just as staying at home is easy to us, so travelling is easy to another class of people.
همچنانک سهل شد ما را حضر ** سهل شد هم قوم دیگر را سفر
In the same way as thou art in love with dominion, that worthy man is in love with the ironsmith's handicraft.
آنچنانک عاشقی بر سروری ** عاشقست آن خواجه بر آهنگری
Every one has been made for some particular work, and the desire for that (work) has been put into his heart.
هر کسی را بهر کاری ساختند ** میل آن را در دلش انداختند
How should hand and foot be set in motion without desire? How should sticks and straws go (from their place) without any water or wind?
دست و پا بی میل جنبان کی شود ** خار وخس بی آب و بادی کی رود
If thou see (that) thy desire (is) towards Heaven, unfold the wings of empire, like the Humá;1620
گر ببینی میل خود سوی سما ** پر دولت بر گشا همچون هما
But if thou see (that) thy desire (is) towards the earth, keep lamenting, cease not at all from moaning.
ور ببینی میل خود سوی زمین ** نوحه میکن هیچ منشین از حنین
The wise, indeed, make lamentations at first; the foolish beat their heads at the last.
عاقلان خود نوحهها پیشین کنند ** جاهلان آخر بسر بر میزنند
From the beginning of the affair discern the end (thereof), so that thou mayst not be repenting on the Day of Judgement.
ز ابتدای کار آخر را ببین ** تا نباشی تو پشیمان یوم دین
How a goldsmith discerned the end of the affair and spoke in accordance with the end to one who wished to borrow his scales.
دیدن زرگر عاقبت کار را و سخن بر وفق عاقبت گفتن با مستعیر ترازو
A certain man came to a goldsmith, saying, “Give me the scales, that I may weigh some gold.”
آن یکی آمد به پیش زرگری ** که ترازو ده که بر سنجم زری
The master (goldsmith) said, “Go, I have no sieve.” “Give me the scales,” he replied, “and don't stop to jest like this.”1625
گفت خواجه رو مرا غربال نیست ** گفت میزان ده برین تسخر مهایست
He said, “I have no broom in the shop.” “Enough, enough!” cried the other; “leave these jokes.
گفت جاروبی ندارم در دکان ** گفت بس بس این مضاحک رابمان
Give (me) the scales which I am asking for; don't make yourself out to be deaf, don't jump in every direction.”
من ترازویی که میخواهم بده ** خویشتن را کر مکن هر سو مجه
He (the goldsmith) said, “I heard what you said, I am not deaf; you must not think that I am nonsensical.
گفت بشنیدم سخن کر نیستم ** تا نپنداری که بی معنیستم
I heard this (request), but you are a shaky old man: your hand is trembling and your body is not erect;
این شنیدم لیک پیری مرتعش ** دست لرزان جسم تو نا منتعش
And moreover that gold of yours consists of little tiny filings: your hand trembles, so the fragments of gold will drop (from it);1630
وان زر تو هم قراضهی خرد مرد ** دست لرزد پس بریزد زر خرد
Then you will say, ‘Sir, fetch a broom, that I may look in the dust for my gold.’
پس بگویی خواجه جاروبی بیار ** تا بجویم زر خود را در غبار
When you sweep (with the broom), you will gather dust (along with the gold); you will say to me, ‘I want the sieve, O gallant man.’
چون بروبی خاک را جمع آوری ** گوییم غلبیر خواهم ای جری
I from the beginning discerned the end complete. Go from here to some other place, and farewell!”
من ز اول دیدم آخر را تمام ** جای دیگر رو ازینجا والسلام
The rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck any mountain fruit from the trees or shake the trees or tell any one to shake them, either plainly or in veiled terms, and that he would only eat what the wind might cause to fall from the trees.
بقیهی قصهی آن زاهد کوهی کی نذر کرده بود کی میوهی کوهی از درخت باز نکنم و درخت نفشانم و کسی را نگویم صریح و کنایت کی بیفشان آن خورم کی باد افکنده باشد از درخت