Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
از جهان مرگ سوی برگ رو ** چون بقا ممکن بود فانی مشو
They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
قصد خون تو کنند و قصد سر ** نه از برای حمیت دین و هنر
The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی
Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
بلک از چفسیدگی در خان و مان ** تلخشان آید شنیدن این بیان
(Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit,1150
خرقه‌ای بر ریش خر چفسید سخت ** چونک خواهی بر کنی زو لخت لخت
The donkey, because of the pain (inflicted on him), will certainly kick: happy the man who abstained from (touching) him!—
جفته اندازد یقین آن خر ز درد ** حبذا آن کس کزو پرهیز کرد
Especially (when there are) fifty sores, and a soaked rag stuck on the top of them in every case.
خاصه پنجه ریش و هر جا خرقه‌ای ** بر سرش چفسیده در نم غرقه‌ای
House and goods are like the rag, and this greed (of thine) is the sore: the greater the greed, the greater the sore.
خان و مان چون خرقه و این حرص‌ریش ** حرص هر که بیش باشد ریش بیش
The wilderness alone is the house and goods of the owl: he (the owl) will not listen to descriptions of Baghdád and Tabas.
خان و مان چغد ویرانست و بس ** نشنود اوصاف بغداد و طبس
If a royal falcon come from the road and bring to these owls a hundred reports of the King,1155
گر بیاید باز سلطانی ز راه ** صد خبر آرد بدین چغدان ز شاه
(With) a full account of the imperial city and the orchards and the rivers—then a hundred enemies will jeer at him,
شرح دارالملک و باغستان و جو ** پس برو افسوس دارد صد عدو
Saying, ‘What has the falcon brought? An old story. He is weaving words of vanity and idle brag.’
که چه باز آورد افسانه‌ی کهن ** کز گزاف و لاف می‌بافد سخن
(’Tis) they (that) are old and rotten unto everlasting; otherwise (they would know that) that breath (of prophetic inspiration) makes the old new.
کهنه ایشانند و پوسیده‌ی ابد ** ورنه آن دم کهنه را نو می‌کند
It gives life to the old dead (spirits): it gives the crown of reason and the light of faith.
مردگان کهنه را جان می‌دهد ** تاج عقل و نور ایمان می‌دهد
Do not steal thy heart away from the spirit-bestowing heart-ravisher, for he will mount thee on the back of Rakhsh.1160
دل مدزد از دلربای روح‌بخش ** که سوارت می‌کند بر پشت رخش
Do not steal thy head away from the crown-giving one whose head is exalted, for he will untie a hundred knots from the foot of thy heart.
سر مدزد از سر فراز تاج‌ده ** کو ز پای دل گشاید صد گره
Whom shall I tell? Where in the village is any (spiritually) living one? Where is any one that runs towards the Water of Life?
با کی گویم در همه ده زنده کو ** سوی آب زندگی پوینده کو
Thou art fleeing from Love because of a single humiliation: what dost thou know of Love except the name?
تو به یک خواری گریزانی ز عشق ** تو به جز نامی چه می‌دانی ز عشق
Love hath a hundred disdains and prides: Love is gained by means of a hundred blandishments.
عشق را صد ناز و استکبار هست ** عشق با صد ناز می‌آید به دست
Since Love is loyal, it purchases (desires) him that is loyal: it does not look at a disloyal comrade.1165
عشق چون وافیست وافی می‌خرد ** در حریف بی‌وفا می‌ننگرد
Man resembles a tree, and the root is the covenant (with God): the root must be cherished with all one's might.
چون درختست آدمی و بیخ عهد ** بیخ را تیمار می‌باید به جهد
A corrupt (infirm) covenant is a rotten root and is cut off (deprived) of fruit and grace.
عهد فاسد بیخ پوسیده بود ** وز ثمار و لطف ببریده بود
Although the boughs and leaves of the date-palm are green, greenness is no benefit (when conjoined) with corruption of the root;
شاخ و برگ نخل گر چه سبز بود ** با فساد بیخ سبزی نیست سود
And if it (the bough) have no green leaves, while it hath a (good) root, at the last a hundred leaves will put forth their hands.
ور ندارد برگ سبز و بیخ هست ** عاقبت بیرون کند صد برگ دست
Be not duped by his (the learned man's) knowledge; seek (to know whether he keeps) the covenant: knowledge is like a husk, and his covenant is its kernel.1170
تو مشو غره به علمش عهد جو ** علم چون قشرست و عهدش مغز او
Explaining that when the evil-doer becomes settled in evil-doing and sees the effect of the (spiritual) fortune of the doers of righteousness, he from envy becomes a devil and preventer of good, like Satan; for he whose stack is burnt desires that all (others) should have their stacks burnt: ‘hast thou seen him who forbids a servant (of God) when he performs the (ritual) prayer?’
در بیان آنک مرد بدکار چون متمکن شود در بدکاری و اثر دولت نیکوکاران ببیند شیطان شود و مانع خیر گردد از حسد هم‌چون شیطان کی خرمن سوخته همه را خرمن سوخته خواهد ارایت الذی ینهی عبدا اذا صلی
When you see that the loyal have profited, thereat you become envious, like a devil.
وافیان را چون ببینی کرده سود ** تو چو شیطانی شوی آنجا حسود