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6
1122-1146

  • O changer, make its (carnal) lust, which is the tail, to be entirely lust for the world hereafter.
  • شهوت او را که دم آمد ز بن  ** ای مبدل شهوت عقبیش کن 

  • When you bind its lust (and debar it) from the loaf, that lust puts forth its head from (is transformed into) noble reason.
  • چون ببندی شهوتش را از رغیف  ** سر کند آن شهوت از عقل شریف 

  • As, when you lop off a (superfluous) branch from a tree, vigour is imparted to the well-conditioned branches.
  • هم‌چو شاخی که ببری از درخت  ** سر کند قوت ز شاخ نیک‌بخت 

  • When you have turned its (the carnal steed's) tail in that direction, if it goes backward, it goes to the place of shelter. 1125
  • چونک کردی دم او را آن طرف  ** گر رود پس پس رود تا مکتنف 

  • How excellent are the docile horses which go forward, not backward, and are not given over to restiveness,
  • حبذا اسپان رام پیش‌رو  ** نه سپس‌رو نه حرونی را گرو 

  • Going hot-foot, like the body of Moses the Kalím, to which (the distance) to the two seas (was) as the breadth of a blanket!
  • گرم‌رو چون جسم موسی کلیم  ** تا به بحرینش چو پهنای گلیم 

  • Seven hundred years is the duration of the journey on which he set out in the path of Love, (the journey that lasted) for an age.
  • هست هفصدساله راه آن حقب  ** که بکرد او عزم در سیران حب 

  • Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.
  • همت سیر تنش چون این بود  ** سیر جانش تا به علیین بود 

  • The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard. 1130
  • شهسواران در سباقت تاختند  ** خربطان در پایگه انداختند 

  • Parable.
  • مثل 

  • ’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.
  • آن‌چنان که کاروانی می‌رسید  ** در دهی آمد دری را باز دید 

  • One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”
  • آن یکی گفت اندرین برد العجوز  ** تا بیندازیم اینجا چند روز 

  • A voice cried, “Nay, unload outside, and then come indoors!”
  • بانگ آمد نه بینداز از برون  ** وانگهانی اندر آ تو اندرون 

  • Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”
  • هم برون افکن هر آنچ افکندنیست  ** در میا با آن کای ن مجلس سنیست 

  • Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír. 1135
  • بد هلال استاددل جان‌روشنی  ** سایس و بنده‌ی امیری مومنی 

  • The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.
  • سایسی کردی در آخر آن غلام  ** لیک سلطان سلاطین بنده نام 

  • The Amír was ignorant of his slave's (real) condition, for he had no discernment but of the sort possessed by Iblís.
  • آن امیر از حال بنده بی‌خبر  ** که نبودش جز بلیسانه نظر 

  • He saw the clay, but not the treasure (buried) in it: he saw the five (senses) and the six (directions), but not the source of the five.
  • آب و گل می‌دید و در وی گنج نه  ** پنج و شش می‌دید و اصل پنج نه 

  • The colour of clay is manifest, the light of religion is hidden: such was (the case of) every prophet in the world.
  • رنگ طین پیدا و نور دین نهان  ** هر پیمبر این چنین بد در جهان 

  • One (person) saw the minaret, but not the bird (perched) upon it, (though) upon the minaret (was) a fully accomplished royal falcon; 1140
  • آن مناره دید و در وی مرغ نی  ** بر مناره شاه‌بازی پر فنی 

  • And a second (observer) saw a bird flapping its wings, but not the hair in the bird's mouth (beak);
  • وان دوم می‌دید مرغی پرزنی  ** لیک موی اندر دهان مرغ نی 

  • But that one who was seeing by the light of God was aware both of the bird and of the hair,
  • وانک او ینظر به نور الله بود  ** هم ز مرغ و هم ز مو آگاه بود 

  • And said (to the other), “Pray, direct thine eye towards the hair: till thou see the hair, the knot will not be untied.”
  • گفت آخر چشم سوی موی نه  ** تا نبینی مو بنگشاید گره 

  • The one saw in the mud (only) figured clay, while the other saw clay replete with knowledge and works.
  • آن یکی گل دید نقشین دو وحل  ** وآن دگر گل دید پر علم و عمل 

  • 1145 The body is the minaret, knowledge and obedience (to God) are like the bird: suppose three hundred birds (to be perched on it) or (only) two birds, whichever you please. 1145
  • تن مناره علم و طاعت هم‌چو مرغ  ** خواه سیصد مرغ‌گیر و یا دو مرغ 

  • The middle man sees the bird only: neither before nor behind (him) does he see anything but a bird.
  • مرد اوسط مرغ‌بینست او و بس  ** غیر مرغی می‌نبیند پیش و پس