When it vanishes from sight, they become lost: like owls, they go to every wilderness,
چونک ناپیدا شود حیران شوند ** همچو جغدان سوی هر ویران شوند
Waiting, with one eye closed and one eye open, that the delectable prey may appear.
منتظر چشمی به هم یک چشم باز ** تا که پیدا گردد آن صید به ناز
When it tarries long, they say (from weariness), “We wonder whether it was a (real) prey or a phantom.”
چون بماند دیر گویند از ملال ** صید بود آن خود عجب یا خود خیال
The right course is that, for a short while, they should gather come strength and vigour by (taking) a rest.3730
مصلحت آنست تا یک ساعتی ** قوتی گیرند و زور از راحتی
If there were no night, on account of cupidity all people would consume themselves by the agitation (of pursuit).
گر نبودی شب همه خلقان ز آز ** خویشتن را سوختندی ز اهتزاز
From desire and greed of amassing gain, every one would give his body to be consumed.
از هوس وز حرص سود اندوختن ** هر کسی دادی بدن را سوختن
Night appears, like a treasure of mercy, that they may be delivered from their greed for a short while.
شب پدید آید چو گنج رحمتی ** تا رهند ازحرص خود یکساعتی
When a feeling of (spiritual) contraction comes over you, O traveller, ’tis (for) your good: do not become afire (with grief) in your heart,
چونک قبضی آیدت ای راه‌رو ** آن صلاح تست آتش دل مشو
For in that (contrary state of) expansion and delight you are spending: the expenditure (of enthusiasm) requires an income of (painful) preparation (to balance it).3735
زآنک در خرجی در آن بسط و گشاد ** خرج را دخلی بباید زاعتداد
If it were always the season of summer, the blazing heat of the sun would penetrate the garden
گر هماره فصل تابستان بدی ** سوزش خورشید در بستان شدی
And burn up from root and bottom the soil whence its plants grow, so that the old (withered) ones would never again become fresh.
منبتش را سوختی از بیخ و بن ** که دگر تازه نگشتی آن کهن
If December is sour-faced, (yet) it is kind; summer is laughing, but (none the less) it is burning (destroying).
گر ترش‌رویست آن دی مشفق است ** صیف خندانست اما محرقست
When (spiritual) contraction comes, behold expansion therein: be fresh (cheerful) and do not let wrinkles fall on your brow.
چونک قبض آید تو در وی بسط بین ** تازه باش و چین میفکن در جبین
Children are laughing, and sages are sour: sorrow appertains to the liver, and joy arises from the lungs.3740
کودکان خندان و دانایان ترش ** غم جگر را باشد و شادی ز شش
The eye of the child, like (that of) the ass, is (fixed) on the stall; the eye of the wise man is (engaged) in reckoning the end.
چشم کودک همچو خر در آخرست ** چشم عاقل در حساب آخرست
He (the child) sees the rich fodder in the stall, while this (wise man) sees his ultimate end to be death by (the hand of) the Butcher.
او در آخر چرب می‌بیند علف ** وین ز قصاب آخرش بیند تلف
That fodder is bitter (in the end), for this Butcher gave it: He set up a pair of scales for our flesh.
آن علف تلخست کین قصاب داد ** بهر لحم ما ترازویی نهاد
Go, eat the fodder of wisdom which God hath given (us) disinterestedly from pure bounty.
رو ز حکمت خور علف کان را خدا ** بی غرض دادست از محض عطا
O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision.3745
فهم نان کردی نه حکمت ای رهی ** زانچ حق گفتت کلوا من رزقه
God's provision in the (present) stage (of your existence) is wisdom that will not choke you at the last (in the world hereafter).
رزق حق حکمت بود در مرتبت ** کان گلوگیرت نباشد عاقبت
(If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.
این دهان بستی دهانی باز شد ** کو خورنده‌ی لقمه‌های راز شد
If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.
گر ز شیر دیو تن را وابری ** در فطام اوبسی نعمت خوردی
I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' ill-boiled meat: hear (it) in full from the Sage of Ghazna.
ترک‌جوشش شرح کردم نیم‌خام ** از حکیم غزنوی بشنو تمام
In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter).3750
در الهی‌نامه گوید شرح این ** آن حکیم غیب و فخرالعارفین
(He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”