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5
342-366

  • (But) beneath the bad candle many a moth, whose eyes were sealed, is left (lying) with burnt wings,
  • جوق پروانه‌ی دو دیده دوخته  ** مانده زیر شمع بد پر سوخته 

  • Quivering in sorrow and anguish, lamenting the vain desire that seals the eyes.
  • می‌طپد اندر پشیمانی و سوز  ** می‌کند آه از هوای چشم‌دوز 

  • Its candle says (to it), “Since I am burnt, how should I deliver thee from burning (grief) and oppression?”
  • شمع او گوید که چون من سوختم  ** کی ترا برهانم از سوز و ستم 

  • Its candle weeps, saying, “My head is consumed: how should I make another resplendent?” 345
  • شمع او گریان که من سرسوخته  ** چون کنم مر غیر را افروخته 

  • [Explanation of “Alas for the servants (of God)!”]
  • تفسیر یا حسرة علی العباد 

  • It (the moth) says, “I was deceived by thy (outward) features and (too) late did I regard thy (inward) condition.”
  • او همی گوید که از اشکال تو  ** غره گشتم دیر دیدم حال تو 

  • The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
  • شمع مرده باده رفته دلربا  ** غوطه خورد از ننگ کژبینی ما 

  • Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
  • ظلت الارباح خسرا مغرما  ** نشتکی شکوی الی الله العمی 

  • How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
  • حبذا ارواح اخوان ثقات  ** مسلمات مومنات قانتات 

  • Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction. 350
  • هر کسی رویی به سویی برده‌اند  ** وان عزیزان رو به بی‌سو کرده‌اند 

  • Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
  • هر کبوتر می‌پرد در مذهبی  ** وین کبوتر جانب بی‌جانبی 

  • We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
  • ما نه مرغان هوا نه خانگی  ** دانه‌ی ما دانه‌ی بی‌دانگی 

  • Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
  • زان فراخ آمد چنین روزی ما  ** که دریدن شد قبادوزی ما 

  • The reason why the name farají was first given to the garment known by that name.
  • سبب آنک فرجی را نام فرجی نهادند از اول 

  • A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
  • صوفیی بدرید جبه در حرج  ** پیشش آمد بعد به دریدن فرج 

  • He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known. 355
  • کرد نام آن دریده فرجی  ** این لقب شد فاش زان مرد نجی 

  • This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
  • این لقب شد فاش و صافش شیخ برد  ** ماند اندر طبع خلقان حرف درد 

  • Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
  • هم‌چنین هر نام صافی داشتست  ** اسم را چون دردیی بگذاشتست 

  • Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
  • هر که گل خوارست دردی را گرفت  ** رفت صوفی سوی صافی ناشکفت 

  • He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
  • گفت لابد درد را صافی بود  ** زین دلالت دل به صفوت می‌رود 

  • The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage. 360
  • درد عسر افتاد و صافش یسر او  ** صاف چون خرما و دردی بسر او 

  • Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
  • یسر با عسرست هین آیس مباش  ** راه داری زین ممات اندر معاش 

  • (If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
  • روح خواهی جبه بشکاف ای پسر  ** تا از آن صفوت برآری زود سر 

  • The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
  • هست صوفی آنک شد صفوت‌طلب  ** نه از لباس صوف و خیاطی و دب 

  • With these base scoundrels Súfism has become patching and sodomy, and that is all.
  • صوفیی گشته به پیش این لام  ** الخیاطه واللواطه والسلام 

  • To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but 365
  • بر خیال آن صفا و نام نیک  ** رنگ پوشیدن نکو باشد ولیک 

  • (Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
  • بر خیالش گر روی تا اصل او  ** نی چو عباد خیال تو به تو