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5
2341-2365

  • 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 

  • Lend some assistance in repairing his (bodily) ship, if you have become his favourite slave and devoted servant.
  • یاریی ده در مرمه‌ی کشتی‌اش  ** گر غلام خاص و بنده گشتی‌اش 

  • Your assistance is (really) advantageous to you, not to him: God hath said, “If ye help God, ye will be helped.”
  • یاریت در تو فزاید نه اندرو  ** گفت حق ان تنصروا الله تنصروا 

  • Hunt like the fox and sacrifice your prey to him (the Qutb), that you may gain in return a thousand preys and more.
  • هم‌چو روبه صید گیر و کن فداش  ** تا عوض گیری هزاران صید بیش 

  • The prey caught by the (obedient) disciple is (presented alive) after the manner of the fox, (but) the froward hyena catches prey (that is already) dead.
  • روبهانه باشد آن صید مرید  ** مرده گیرد صید کفتار مرید 

  • If you present the dead (prey) to him (the Qutb), it will become living: filth (when placed) in the orchard will produce (fruit). 2350
  • مرده پیش او کشی زنده شود  ** چرک در پالیز روینده شود 

  • The fox said to the lion, “I will serve thee (obediently): I will contrive expedients and rob him (the ass) of his wits.
  • گفت روبه شیر را خدمت کنم  ** حیله‌ها سازم ز عقلش بر کنم 

  • Cunning and enchantment is my business: it is my business to beguile and lead astray.”
  • حیله و افسونگری کار منست  ** کار من دستان و از ره بردنست 

  • Hastening from the mountain-top towards the river, he found that miserable emaciated ass.
  • از سر که جانب جو می‌شتافت  ** آن خر مسکین لاغر را بیافت 

  • Then he saluted him cordially and advanced: he advanced to meet that poor simpleton,
  • پس سلام گرم کرد و پیش رفت  ** پیش آن ساده دل درویش رفت 

  • And said (to him), “How are you in this arid desert (where you live) amidst stones and on sterile ground?” 2355
  • گفت چونی اندرین صحرای خشک  ** در میان سنگ لاخ و جای خشک 

  • The ass replied, “Whether I am in pain or in Iram, God has made it my portion, and I am grateful for it.
  • گفت خر گر در غمم گر در ارم  ** قسمتم حق کرد من زان شاکرم 

  • I give thanks to the Friend (God) in good and evil estate, because in (the Divine) destiny there is worse than (the present) ill.
  • شکر گویم دوست را در خیر و شر  ** زانک هست اندر قضا از بد بتر 

  • Since He is the Dispenser of portions, complaint is (an act of) infidelity. Patience is needful: patience is the key to the gift (bounteous reward).
  • چونک قسام اوست کفر آمد گله  ** صبر باید صبر مفتاح الصله 

  • All except God are enemies: He (alone) is the Friend: how is it good (seemly) to complain of a friend to an enemy?
  • غیر حق جمله عدواند اوست دوست  ** با عدو از دوست شکوت کی نکوست 

  • So long as He gives me buttermilk I will not desire honey, for every pleasure has a pain joined with it.” 2360
  • تا دهد دوغم نخواهم انگبین  ** زانک هر نعمت غمی دارد قرین 

  • Story of an ass belonging to a seller of firewood, which saw some well-fed Arab horses in the royal stable and wished for the same fortune. (This story is intended) to convey the lesson that one ought not to wish for anything but (God's) forgiveness and favour; for though you are in a hundred kinds of pain, they all become sweet (to you) when you feel the delight of being forgiven; and for the rest, every fortune that you wish for before you have experienced it is accompanied by a pain which you do not perceive (at the moment); as (for example) in every trap the bait is visible while the snare is concealed. You (who) have been caught in this one trap are (still) wishing (and saying to yourself), “Would that I had gone after those (other) baits!” You fancy that those baits are without a trap.
  • حکایت دیدن خر هیزم‌فروش با نوایی اسپان تازی را بر آخر خاص و تمنا بردن آن دولت را در موعظه‌ی آنک تمنا نباید بردن الا مغفرت و عنایت و هدایت کی اگر در صد لون رنجی چون لذت مغفرت بود همه شیرین شود باقی هر دولتی کی آن را ناآزموده تمنی می‌بری با آن رنجی قرینست کی آن را نمی‌بینی چنانک از هر دامی دانه پیدا بود و فخ پنهان تو درین یک دام مانده‌ای تمنی می‌بری کی کاشکی با آن دانه‌ها رفتمی پنداری کی آن دانه‌ها بی‌دامست 

  • There was a water-carrier who owned an ass that had been bent double like a
  • بود سقایی مرورا یک خری  ** گشته از محنت دو تا چون چنبری 

  • hoop by affliction. Its back was galled by the heavy load in a hundred places: it was passionately desiring the day of its death.
  • پشتش از بار گران صد جای ریش  ** عاشق و جویان روز مرگ خویش 

  • What of barley? It never got its fill (even) of dry straw: at its heels a (cruel) blow and an iron goad.
  • جو کجا از کاه خشک او سیر نی  ** در عقب زخمی و سیخی آهنی 

  • The Master of the (royal) stable saw it and took pity—for the man was acquainted with the owner of the ass—
  • میر آخر دید او را رحم کرد  ** که آشنای صاحب خر بود مرد 

  • So he saluted him and asked him what had happened, saying, “What is the cause of this ass being bent double like a dál?” 2365
  • پس سلامش کرد و پرسیدش ز حال  ** کز چه این خر گشت دوتا هم‌چو دال