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5
1073-1097

  • There is a basket full of loaves on the crown of thy head, and thou art begging a crust of bread from door to door.
  • یک سپد پر نان ترا بی‌فرق سر  ** تو همی خواهی لب نان در به در 

  • Attend to thine own head, abandon giddy-headedness; go, knock at the door of thy heart: why art thou (knocking) at every door?
  • در سر خود پیچ هل خیره‌سری  ** رو در دل زن چرا بر هر دری 

  • Whilst thou art up to the knee in the river-water, thou art heedless of thyself and art seeking water from this one and that one. 1075
  • تا بزانویی میان آب‌جو  ** غافل از خود زین و آن تو آب جو 

  • Water in front; and behind, too, an unfailing supply of water; (but) before thine eyes is a barrier and behind them a barrier.
  • پیش آب و پس هم آب با مدد  ** چشمها را پیش سد و خلف سد 

  • The horse is under the (rider's) thigh, and the rider is seeking the horse. (When asked), “What is this?” he says, “A horse, but where is the horse?”
  • اسپ زیر ران و فارس اسپ‌جو  ** چیست این گفت اسپ لیکن اسپ کو 

  • “Eh, is not this a horse under thee, plain to see?” “Yes,” says he, “but who ever saw a horse?”
  • هی نه اسپست این به زیر تو پدید  ** گفت آری لیک خود اسپی که دید 

  • He (such a one) is mad with thirst for the water, and it (the water) is before his face: he is in the water and unconscious of the running water.
  • مست آب و پیش روی اوست آن  ** اندر آب و بی‌خبر ز آب روان 

  • Like the pearl in the sea, he says, “Where is the sea?” and that shell-like phantasy is his wall. 1080
  • چون گهر در بحر گوید بحر کو  ** وآن خیال چون صدف دیوار او 

  • His saying “Where?” becomes for him a screen: it becomes for him a cloud over the radiance of the sun.
  • گفتن آن کو حجابش می‌شود  ** ابر تاب آفتابش می‌شود 

  • His bad (sensual) eye is a bandage on his (inward) eye: his very (awareness of) removing the barrier has become a barrier for him.
  • بند چشم اوست هم چشم بدش  ** عین رفع سد او گشته سدش 

  • His (self-)consciousness has become the plug of his (inward) ear: keep thy consciousness (directed) towards God (alone), O thou who art bewildered in Him.
  • بند گوش او شده هم هوش او  ** هوش با حق دار ای مدهوش او 

  • Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Whosoever shall make his cares one care, God will relieve him of all his cares; and whosoever is distracted by his cares, God will not care in what valley He destroys him.”
  • در تفسیر قول مصطفی علیه‌السلام من جعل الهموم هما واحدا کفاه الله سائر همومه و من تفرقت به الهموم لا یبالی الله فی ای واد اهلکه 

  • Thou hast distributed thy consciousness in (all) directions: those vanities are not worth a cress.
  • هوش را توزیع کردی بر جهات  ** می‌نیرزد تره‌ای آن ترهات 

  • Every thorn-root draws the water of thy consciousness (towards itself): how should the water of thy consciousness reach the fruit? 1085
  • آب هش را می‌کشد هر بیخ خار  ** آب هوشت چون رسد سوی ثمار 

  • Hark, smite that evil bough, lop it off: water this goodly bough, refresh it.
  • هین بزن آن شاخ بد را خو کنش  ** آب ده این شاخ خوش را نو کنش 

  • Both are green at this (present) time, (but) look to the end (and see) that this one will come to naught, (while) fruit will grow from that one.
  • هر دو سبزند این زمان آخر نگر  ** کین شود باطل از آن روید ثمر 

  • To this one the water in the orchard is lawful, to that one (it is) unlawful. In the end thou wilt see the difference, and (so) farewell.
  • آب باغ این را حلال آن را حرام  ** فرق را آخر ببینی والسلام 

  • What is justice? Giving water to trees. What is injustice? To give water to thorns.
  • عدل چه بود آب ده اشجار را  ** ظلم چه بود آب دادن خار را 

  • Justice is (consists in) bestowing a bounty in its proper place, not on every root that will absorb water. 1090
  • عدل وضع نعمتی در موضعش  ** نه بهر بیخی که باشد آبکش 

  • What is injustice? To bestow (it) in an improper place that can only be a source of calamity.
  • ظلم چه بود وضع در ناموضعی  ** که نباشد جز بلا را منبعی 

  • Bestow the bounty of God on the spirit and reason, not on the (carnal) nature full of disease and complications.
  • نعمت حق را به جان و عقل ده  ** نه به طبع پر زحیر پر گره 

  • Load the conflict of (worldly) cares upon thy body: do not lay thy anxiety upon the heart and spirit.
  • بار کن بیگار غم را بر تنت  ** بر دل و جان کم نه آن جان کندنت 

  • The pack is laid upon the head of Jesus, (while) the ass is frisking in the meadow.
  • بر سر عیسی نهاده تنگ بار  ** خر سکیزه می‌زند در مرغزار 

  • ’Tis not right to put collyrium in the ear: ’tis not right to demand from the body the work of the heart (spirit). 1095
  • سرمه را در گوش کردن شرط نیست  ** کار دل را جستن از تن شرط نیست 

  • If thou art a (devotee of the) heart, go, scorn (the world), do not suffer contumely (from it); and if thou art a (devotee of the) body, do not eat sugar but taste poison.
  • گر دلی رو ناز کن خواری مکش  ** ور تنی شکر منوش و زهر چش 

  • Poison is beneficial to the body, and sugar noxious: ’tis better that the body should be deprived of supplies.
  • زهر تن را نافعست و قند بد  ** تن همان بهتر که باشد بی‌مدد