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5
2796-2820

  • Release those in debt from their responsibility: like rain, make the carpet of the world green.”
  • وام داران را ز عهده وا رهان  ** هم‌چو باران سبز کن فرش جهان 

  • During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.
  • بود یک سال دگر کارش همین  ** که بدادی زر ز کیسه‌ی رب دین 

  • The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.
  • زر شدی خاک سیه اندر کفش  ** حاتم طایی گدایی در صفش 

  • How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”
  • دانستن شیخ ضمیر سایل را بی گفتن و دانستن قدر وام وام‌داران بی گفتن کی نشان آن باشد کی اخرج به صفاتی الی خلقی 

  • If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;
  • حاجت خود گر نگفتی آن فقیر  ** او بدادی و بدانستی ضمیر 

  • He would give that bent-backed one the amount that he had in mind, neither more nor less. 2800
  • آنچ در دل داشتی آن پشت‌خم  ** قدر آن دادی بدو نه بیش و کم 

  • Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”
  • پس بگفتندی چه دانستی که او  ** این قدر اندیشه دارد ای عمو 

  • He would reply: “My heart's house is empty: it is void of beggary, like Paradise.
  • او بگفتی خانه‌ی دل خلوتست  ** خالی از کدیه مثال جنتست 

  • There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.
  • اندرو جز عشق یزدان کار نیست  ** جز خیال وصل او دیار نیست 

  • I have swept the house clean of good and evil: my house is filled with love of the One.
  • خانه را من روفتم از نیک و بد  ** خانه‌ام پرست از عشق احد 

  • When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).” 2805
  • هرچه بینم اندرو غیر خدا  ** آن من نبود بود عکس گدا 

  • If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.
  • گر در آبی نخل یا عرجون نمود  ** جز ز عکس نخله‌ی بیرون نبود 

  • If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;
  • در تگ آب ار ببینی صورتی  ** عکس بیرون باشد آن نقش ای فتی 

  • But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,
  • لیک تا آب از قذی خالی شدن  ** تنقیه شرطست در جوی بدن 

  • In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).
  • تا نماند تیرگی و خس درو  ** تا امین گردد نماید عکس رو 

  • Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart. 2810
  • جز گلابه در تنت کو ای مقل  ** آب صافی کن ز گل ای خصم دل 

  • By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.
  • تو بر آنی هر دمی کز خواب و خور  ** خاک ریزی اندرین جو بیشتر 

  • The means of knowing people's hidden thoughts.
  • سبب دانستن ضمیرهای خلق 

  • (Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.
  • چون دل آن آب زینها خالیست  ** عکس روها از برون در آب جست 

  • Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,
  • پس ترا باطن مصفا ناشده  ** خانه پر از دیو و نسناس و دده 

  • O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?
  • ای خری ز استیزه ماند در خری  ** کی ز ارواح مسیحی بو بری 

  • If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth? 2815
  • کی شناسی گر خیالی سر کند  ** کز کدامین مکمنی سر بر کند 

  • Ere (all) phantasies are swept from the inward part, the body will become (insubstantial) as a phantasy in (consequence of) renunciation.
  • چون خیالی می‌شود در زهد تن  ** تا خیالات از درونه روفتن 

  • How the cunning of the fox prevailed over the attempt of the ass to preserve himself from falling into temptation.
  • غالب شدن مکر روبه بر استعصام خر 

  • The ass strove long and argued (stoutly) against him, but ravenous hunger never quitted the ass.
  • خر بسی کوشید و او را دفع گفت  ** لیک جوع الکلب با خر بود جفت 

  • Greed prevailed, and his self-restraint was (too) weak: many are the gullets that are cut by love of the loaf.
  • غالب آمد حرص و صبرش بد ضعیف  ** بس گلوها که برد عشق رغیف 

  • From the Messenger (Prophet) to whom the realities revealed themselves has come down (the saying), “A (great) penury is near being infidelity.”
  • زان رسولی کش حقایق داد دست  ** کاد فقر ان یکن کفر آمدست 

  • The ass had been made prisoner by hunger: he said (to himself), “If it is a plot, (what then?). Suppose I am dead once and for all, 2820
  • گشته بود آن خر مجاعت را اسیر  ** گفت اگر مکرست یک ره مرده گیر