The (far) sight and boasting of the sleeper is of no avail; it is naught but a phantasy: hold aloof from it.3235
دید و لاف خفته میناید به کار ** جز خیالی نیست دست از وی بدار
Thou art sleepy, but anyhow sleep on the Way: for God's sake, for God's sake, sleep on the Way of God,
خوابناکی لیک هم بر راه خسپ ** الله الله بر ره الله خسپ
That perchance a Traveller (on the Way) may attach himself to thee and tear thee from the phantasies of slumber.
تا بود که سالکی بر تو زند ** از خیالات نعاست بر کند
(Even) if the sleeper's thought become (subtle) as a hair, he will not find the way to the Abode by that subtlety.
خفته را گر فکر گردد همچو موی ** او از آن دقت نیابد راه کوی
Whether the sleeper's thought is twofold or threefold, still it is error on error on error.
فکر خفته گر دوتا و گر سهتاست ** هم خطا اندر خطا اندر خطاست
The waves are beating upon him without restraint, (whilst) he asleep is running in the long wilderness.3240
موج بر وی میزند بیاحتراز ** خفته پویان در بیابان دراز
The sleeper dreams of the sore pangs of thirst, (whilst) the water is nearer unto him than the neck-vein.
خفته میبیند عطشهای شدید ** آب اقرب منه من حبل الورید
Story of the ascetic who, notwithstanding his destitution and numerous family, was rejoicing and laughing in a year of drought whilst the people were dying of hunger. They said to him, "What is the occasion for joy? It is an occasion for a hundred mournings." "For me at any rate ’tis not (so)," he replied.
حکایت آن زاهد کی در سال قحط شاد و خندان بود با مفلسی و بسیاری عیان و خلق میمردند از گرسنگی گفتندش چه هنگام شادیست کی هنگام صد تعزیت است گفت مرا باری نیست
Even as (for example) that ascetic was laughing in a year of drought, while all (his) folk were weeping.
همچنان کن زاهد اندر سال قحط ** بود او خندان و گریان جمله رهط
So they said to him, “What is the occasion for laughter, (when) the drought has uprooted (destroyed) the true believers?
پس بگفتندش چه جای خنده است ** قحط بیخ مومنان بر کنده است
The (Divine) mercy hath closed its eyes to us: the plain is burnt by the fierce sun.
رحمت از ما چشم خود بر دوختست ** ز آفتاب تیز صحرا سوختست
Crops and vineyards and vines are standing black: there is no moisture in the earth, neither up nor down.3245
کشت و باغ و رز سیه استاده است ** در زمین نم نیست نه بالا نه پست
The people are dying from this drought and torment by tens and hundreds like fish far from the water.
خل میمیرند زین قحط و عذاب ** ده ده و صد صد چو ماهی دور از آب
Thou art taking no pity on the Moslems; (yet) the true believers are kinsmen and one body (of) fat and flesh.
بر مسلمانان نمیآری تو رحم ** مومنان خویشند و یک تن شحم و لحم
The pain of one part of the body is the pain of all (its parts), whether it be the hour of peace or war.”
رنج یک جزوی ز تن رنج همهست ** گر دم صلحست یا خود ملحمهست
He (the ascetic) replied, “In your eyes this is a drought, (but) to my eye this earth is like Paradise.
گفت در چشم شما قحطست این ** پیش چشمم چون بهشتست این زمین
I am beholding in every desert and everywhere ears of corn in abundance, reaching up to the waist;3250
من همیبینم بهر دشت و مکان ** خوشهها انبه رسیده تا میان
(I see) the wilderness full of ears of corn (tossed) in waves by the east-wind, (so that it is) greener than the leek.
خوشهها در موج از باد صبا ** پر بیابان سبزتر از گندنا
By way of trial I am putting my hand thereon: how should I remove my hand and eye?
ز آزمون من دست بر وی میزنم ** دست و چشم خویش را چون بر کنم
Ye are friends of Pharaoh, (who is) the body, O base people: hence the Nile seems to you to be blood.
یار فرعون تنید ای قوم دون ** زان نماید مر شما را نیل خون
Quickly become friends of Moses, (who is) the intellect, in order that the blood may remain not and ye may behold the river-water.
یار موسی خرد گردید زود ** تا نماند خون بینید آب رود
(If) an injustice is proceeding from (is being done by) thee towards thy father, that father will become (as) a (biting) cur in thine eyes.3255
با پدر از تو جفایی میرود ** آن پدر در چشم تو سگ میشود
That father is not a cur: ’tis the effect of (thy) injustice that such mercy appears to thy sight (as) a cur.
آن پدر سگ نیست تاثیر جفاست ** که چنان حرمت نظر را سگ نماست
Since the brethren (of Joseph) had envy and anger, they were regarding Joseph as the wolf.
گرگ میدیدند یوسف را به چشم ** چونک اخوان را حسودی بود و خشم
When thou hast made peace with thy father, anger is gone; that currishness departs, and thy father at once becomes thy friend.
با پدر چون صلح کردی خشم رفت ** آن سگی شد گشت بابا یار تفت
Explaining that the whole world is the form of Universal Reason, (and that) when by trespassing you act unjustly towards Universal Reason, in most cases the aspect of the world increases your vexation, just as when you show ill-feeling to your father the aspect of your father increases your vexation and you cannot (bear to) look on his face, though before that he will have been the light of your eye and the comfort of your soul.
بیان آنک مجموع عالم صورت عقل کلست چون با عقل کل بکژروی جفا کردی صورت عالم ترا غم فزاید اغلب احوال چنانک دل با پدر بد کردی صورت پدر غم فزاید ترا و نتوانی رویش را دیدن اگر چه پیش از آن نور دیده بوده باشد و راحت جان
The whole world is the form of Universal Reason, which is the father of whosoever is a follower of the (Divine) Word.
کل عالم صورت عقل کلست ** کوست بابای هر آنک اهل قل است