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5
2321-2345

  • Go, look for some one else hastily and speedily, for by God my hand has gone out of business.”
  • رو کسی دیگر بجو اشتاب و تفت  ** که مرا والله دست از کار رفت 

  • (Then) he said to himself, “My sin passed beyond (all) bounds: how should that terror and anguish (ever) go from my mind?
  • با دل خود گفت کز حد رفت جرم  ** از دل من کی رود آن ترس و گرم 

  • I died (to self) once (and for all), and (then) I came back (to spiritual life): I tasted the bitterness of death and non-existence.
  • من بمردم یک ره و باز آمدم  ** من چشیدم تلخی مرگ و عدم 

  • I have turned to God with real repentance: I will not break (that vow) till my soul shall be parted from my body.
  • توبه‌ای کردم حقیقت با خدا  ** نشکنم تا جان شدن از تن جدا 

  • After such a tribulation, whose foot should move towards danger a second time, unless it be (the foot of) an ass?” 2325
  • بعد آن محنت کرا بار دگر  ** پا رود سوی خطر الا که خر 

  • Story demonstrating that (when) a person repents and feels remorse and then forgets his feelings of remorse and tries again what he has tried (before), he falls into everlasting perdition. Unless his repentance be reinforced by a (great) firmness and strength and by a (great) sweetness and acceptance (experienced inwardly), it is like a rootless tree, more faded and withered every day. We take refuge with God (from that).
  • حکایت در بیان آنک کسی توبه کند و پشیمان شود و باز آن پشیمانیها را فراموش کند و آزموده را باز آزماید در خسارت ابد افتد چون توبه‌ی او را ثباتی و قوتی و حلاوتی و قبولی مدد نرسد چون درخت بی‌بیخ هر روز زردتر و خشک‌تر نعوذ بالله 

  • (Once) there was a washerman, who had an ass with a sore on its back and empty-bellied and lean.
  • گازری بود و مر او را یک خری  ** پشت ریش اشکم تهی و لاغری 

  • (He kept it) in ground covered with stones, where no grass grew: from morning till night it went without food and shelter.
  • در میان سنگ لاخ بی‌گیاه  ** روز تا شب بی‌نوا و بی‌پناه 

  • Except water, there was nothing for it to eat or drink: the ass was in that miserable state by day and by night.
  • بهر خوردن جز که آب آنجا نبود  ** روز و شب بد خر در آن کور و کبود 

  • In the neighbourhood was a reed-bed and a jungle, where a lion lived whose occupation was hunting.
  • آن حوالی نیستان و بیشه بود  ** شیر بود آنجا که صیدش پیشه بود 

  • A battle took place between the lion and a fierce elephant: the lion was wounded and disabled from going to hunt. 2330
  • شیر را با پیل نر جنگ اوفتاد  ** خسته شد آن شیر و ماند از اصطیاد 

  • On account of his weakness he was unable to hunt for some time, and the (smaller) wild animals were deprived of their morning-meal;
  • مدتی وا ماند زان ضعف از شکار  ** بی‌نوا ماندند دد از چاشت‌خوار 

  • For they used to eat the lion's leavings: when the lion became ill they suffered distress.
  • زانک باقی‌خوار شیر ایشان بدند  ** شیر چون رنجور شد تنگ آمدند 

  • The lion gave orders to a fox, saying, “Go and hunt an ass for me.
  • شیر یک روباه را فرمود رو  ** مر خری را بهر من صیاد شو 

  • If you find an ass round about the meadow, go, charm him with specious talk, beguile him, and bring him (here).
  • گر خری یابی به گرد مرغزار  ** رو فسونش خوان فریبانش بیار 

  • As soon as I gain some strength from (eating) the flesh of the ass, then afterwards I will seize another victim. 2335
  • چون بیابم قوتی از گوشت خر  ** پس بگیرم بعد از آن صیدی دگر 

  • I will eat (only) a little, ye (shall have) the rest: I am the means (appointed) for you as regards (your supply of) food.
  • اندکی من می‌خورم باقی شما  ** من سبب باشم شما را در نوا 

  • Procure for me either an ass or an ox: address (to them) some of the charming words that you know (how to use).
  • یا خری یا گاو بهر من بجوی  ** زان فسونهایی که می‌دانی بگوی 

  • Deprive him of his wits by flatteries and fair words and bring him here.”
  • از فسون و از سخنهای خوشش  ** از سرش بیرون کن و اینجا کشش 

  • Parable of the Qutb (Pole), who is the gnostic united with God, in respect of his dispensing to the people their rations of forgiveness and mercy in the order and degree which God inspires him to observe; and a comparison of him with the lion, for the (smaller) wild animals partake of the lion's rations and eat his leavings in proportion to their nearness to him—not nearness in space but nearness in quality. The details of this (subject) are many, and God is the (best) Guide.
  • تشبیه کردن قطب کی عارف واصلست در اجری دادن خلق از قوت مغفرت و رحمت بر مراتبی کی حقش الهام دهد و تمثیل بشیر که دد اجری خوار و باقی خوار ویند بر مراتب قرب ایشان بشیر نه قرب مکانی بلک قرب صفتی و تفاصیل این بسیارست والله الهادی 

  • The Qutb is (like) the lion, and it is his business to hunt: (all) the rest, (namely), these people (of the world), eat his leavings.
  • قطب شیر و صید کردن کار او  ** باقیان این خلق باقی‌خوار او 

  • So far as you can, endeavour to satisfy the Qutb, so that he may gain strength and hunt the wild beasts. 2340
  • تا توانی در رضای قطب کوش  ** تا قوی گردد کند صید وحوش 

  • When he is ailing, the people remain unfed, for all food provided for the gullet comes from the hand of reason,
  • چو برنجد بی‌نوا مانند خلق  ** کز کف عقلست جمله رزق حلق 

  • Since the ecstasies (spiritual experiences) of the people are (only) his leavings. Keep this (in mind), if your heart desires the (spiritual) prey.
  • زانک وجد حلق باقی خورد اوست  ** این نگه دار ار دل تو صیدجوست 

  • He is like the reason, and the people are like the members of the body: the management of the body depends on the reason.
  • او چو عقل و خلق چون اعضا و تن  ** بسته‌ی عقلست تدبیر بدن 

  • The weakness of the Qutb is bodily, not spiritual: the weakness lies in the Ship (Ark), not in Noah.
  • ضعف قطب از تن بود از روح نی  ** ضعف در کشتی بود در نوح نی 

  • The Qutb is he who turns round himself, (while) round him is the revolution of the celestial spheres. 2345
  • قطب آن باشد که گرد خود تند  ** گردش افلاک گرد او بود