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5
2472-2496

  • In order that a piece of dung may become musk, O disciple, one must browse for years in that (spiritual) garden.
  • تا که پشکی مشک گردد ای مرید  ** سالها باید در آن روضه چرید 

  • One must not eat straw and barley, like asses: browse on arghawán, like the musk-deer in Khutan.
  • که نباید خورد و جو هم‌چون خران  ** آهوانه در ختن چر ارغوان 

  • Do not browse on aught but clove, jasmine, or roses: go to the plain of Khutan in company with those (saintly) personages.
  • جز قرنفل یا سمن یا گل مچر  ** رو به صحرای ختن با آن نفر 

  • Accustom your belly to the sweet basil and the rose, that you may gain the wisdom and (spiritual) food of the prophets. 2475
  • معده را خو کن بدان ریحان و گل  ** تا بیابی حکمت و قوت رسل 

  • Break your belly of its habit of (eating) this straw and barley: begin to eat the sweet basil and the rose.
  • خوی معده زین که و جو باز کن  ** خوردن ریحان و گل آغاز کن 

  • The corporeal belly leads to the straw-barn; the spiritual belly leads to the sweet basil.
  • معده‌ی تن سوی کهدان می‌کشد  ** معده‌ی دل سوی ریحان می‌کشد 

  • Whoever feeds on straw and barley becomes a sacrifice (qurbán); whoever feeds on the Light of God becomes the Qur’án.
  • هر که کاه و جو خورد قربان شود  ** هر که نور حق خورد قرآن شود 

  • Beware! Half of you is musk and half is dung. Beware! Do not increase the dung, increase the Chinese musk.
  • نیم تو مشکست و نیمی پشک هین  ** هین میفزا پشک افزا مشک چین 

  • The imitator brings on to his tongue a hundred proofs and explanations, but he has no soul. 2480
  • آن مقلد صد دلیل و صد بیان  ** در زبان آرد ندارد هیچ جان 

  • When the speaker has no soul and (spiritual) glory, how should his speech have leaves and fruit?
  • چونک گوینده ندارد جان و فر  ** گفت او را کی بود برگ و ثمر 

  • He boldly directs people in the Way (to salvation), (though) he is more tremulous (infirm) in soul than a blade of straw.
  • می‌کند گستاخ مردم را به راه  ** او بجان لرزان‌ترست از برگ کاه 

  • Therefore, though his discourse may be splendid, tremor (infirmity) is also latent in his discourse.
  • پس حدیثش گرچه بس با فر بود  ** در حدیثش لرزه هم مضمر بود 

  • The difference between the call of the perfect Shaykh who is united with God and the words of imperfect men whose (spiritual) virtues are acquired and artificial.
  • فرق میان دعوت شیخ کامل واصل و میان سخن ناقصان فاضل فضل تحصیلی بر بسته 

  • The illumined Shaykh makes (his disciples) cognisant of the Way; moreover, he causes the light (of faith) to accompany his words.
  • شیخ نورانی ز ره آگه کند  ** با سخن هم نور را همره کند 

  • Strive to become intoxicated and illumined, in order that his light may be (like) the rhyme-letter to your discourse. 2485
  • جهد کن تا مست و نورانی شوی  ** تا حدیثت را شود نورش روی 

  • Whatever (fruit or vegetable) is boiled in grape-juice, the flavour of grape-juice will be (tasted) in its syrup.
  • هر چه در دوشاب جوشیده شود  ** در عقیده طعم دوشابش بود 

  • (Whether it be syrup) of carrots or apples or quinces or walnuts, you will taste in it the delicious flavour of grape-juice.
  • از جزر وز سیب و به وز گردگان  ** لذت دوشاب یابی تو از آن 

  • When your knowledge is steeped in the light (of faith), then the contumacious folk derive light from your knowledge.
  • علم اندر نور چون فرغرده شد  ** پس ز علمت نور یابد قوم لد 

  • Whatsoever you say, too, will be luminous, for the sky never rains aught but pure (water).
  • هر چه گویی باشد آن هم نورناک  ** که آسمان هرگز نبارد غیر پاک 

  • Become (like) the sky, become (like) the cloud and shed rain: the spout rains (too), (but) it is not at work (productively). 2490
  • آسمان شو ابر شو باران ببار  ** ناودان بارش کند نبود به کار 

  • The water in the spout is borrowed; the water in the cloud and in the sea is original.
  • آب اندر ناودان عاریتیست  ** آب اندر ابر و دریا فطرتیست 

  • Your thought and cogitation resemble the spout; inspiration and revelation are (like) the cloud and the sky.
  • فکر و اندیشه‌ست مثل ناودان  ** وحی و مکشوفست ابر و آسمان 

  • The rain-water produces a many-coloured garden; the spout causes your neighbour to quarrel (with you).
  • آب باران باغ صد رنگ آورد  ** ناودان همسایه در جنگ آورد 

  • The ass disputed twice or thrice with the fox, (but) since he was (only) an imitator he was beguiled by him.
  • خر دو سه حمله به روبه بحث کرد  ** چون مقلد بد فریب او بخورد 

  • He had not the glorious power of perception possessed by a (true) seer: the fox's palaver brought upon him (a stroke of) apoplexy. 2495
  • طنطنه‌ی ادراک بینایی نداشت  ** دمدمه‌ی روبه برو سکته گماشت 

  • Greedy desire to eat and drink made him so despicable that he submitted to him (the fox) notwithstanding five hundred arguments (to the contrary).
  • حرص خوردن آنچنان کردش ذلیل  ** که زبونش گشت با پانصد دلیل 

  • Fabula cinaedi cui paedicator tempore paedicandi “Quamobrem,” inquit, “hic pugio est?” Respondit: “Ut, siquis mihi injuriam facere cogitaverit, ventrem ejus diffindam.” Paedicator super eo ultro citroque se movebat et aiebat, “Deo gloria quod ego injuriam tibi facere non cogito.” “My tent (verse) is not a tent, it is a continent; my jest is not a jest, it is a lesson.” Verily, God is not ashamed to set forth as a parable a gnat or what exceeds it, i.e. “what exceeds it in respect of the corruption of (men's) souls by disbelief”; (for the infidels ask), “What is it that Allah means by using this as a parable?” and then He answers (them), “I mean this: He lets many be led astray thereby and He lets many be guided aright thereby.” Every temptation is like a pair of scales: many come off with honour and many with disgrace; and if you were to meditate on it (this parable) a little, you would feel many of its excellent effects. [The story of the sodomite and the sodomizer’s asking him during the occasion of sodomy, “What is this dagger (of yours) for?” He (the sodomite) answered, “So that, (regarding) anyone who thinks evil (bears evil desires) toward me, I may rip (open) his belly.” The sodomizer was coming and going (moving back and forth in the act of sodomy) and was saying, “God be praised, since I am not thinking evil toward you.” “My tent ....]
  • حکایت آن مخنث و پرسیدن لوطی ازو در حالت لواطه کی این خنجر از بهر چیست گفت از برای آنک هر کی با من بد اندیشد اشکمش بشکافم لوطی بر سر او آمد شد می‌کرد و می‌گفت الحمدلله کی من بد نمی‌اندیشم با تو «بیت من بیت نیست اقلیمست هزل من هزل نیست تعلیمست» ان الله یستحیی ان یضرب مثلا ما بعوضة فما فوقها ای فما فوقها فی تغییر النفوس بالانکار ان ما ذا ا راد الله بهذا مثلا و آنگه جواب می‌فرماید کی این خواستم یضل به کثیرا و یهدی به کثیرا کی هر فتنه‌ای هم‌چون میزانست بسیاران ازو سرخ‌رو شوند و بسیاران بی‌مراد شوند و لو تاملت فیه قلیلا وجدت من نتایجه الشریفة کثیرا