Miracles (proceeding) from the spirit of the perfect (saint) affect the soul of the seeker as life (bestowed on the dead).
بر زند از جان کامل معجزات ** بر ضمیر جان طالب چون حیات
The miracle is (like) the sea, and the deficient (heedless) man is (like) the land-bird (which perishes in the sea); (but) the water-bird is safe from destruction there.
معجزه بحرست و ناقص مرغ خاک ** مرغ آبی در وی آمن از هلاک
It (the miracle) bestows infirmity on any one that is uninitiated, but it bestows power on the spirit of an intimate.1310
عجزبخش جان هر نامحرمی ** لیک قدرت‌بخش جان هم‌دمی
Since you do not feel this bliss in your inmost heart, then continually seek the clue to it from outside,
چون نیابی این سعادت در ضمیر ** پس ز ظاهر هر دم استدلال گیر
For effects are apparent to the senses, and these effects give information concerning their producer.
که اثرها بر مشاعر ظاهرست ** وین اثرها از مثر مخبرست
The virtue of every drug is hidden like magic and the art of any sorcerer;
هست پنهان معنی هر داروی ** هم‌چو سحر و صنعت هر جادوی
(But) when you regard its action and effects, you bring it to light (even) though it is hidden.
چون نظر در فعل و آثارش کنی ** گرچه پنهانست اظهارش کنی
The potency that is concealed within it is clearly seen and made manifest when it comes into action.1315
قوتی کان اندرونش مضمرست ** چون به فعل آید عیان و مظهرست
Since all these things are revealed to you by means of effects, how is not God revealed to you by the production of effects?
چون به آثار این همه پیدا شدت ** چون نشد پیدا ز تاثیر ایزدت
Causes and effects, (both) kernel and husk—are not the whole (of them), when you investigate, effects produced by Him?
نه سببها و اثرها مغز و پوست ** چون بجویی جملگی آثار اوست
You make friends with things because of the effect (which they produce): why, then, are you ignorant of Him who produces (all) effects?
دوست گیری چیزها را از اثر ** پس چرا ز آثاربخشی بی‌خبر
You make friends with people on the ground of a phantasy: why do not you make friends with the King of west and east?
از خیالی دوست گیری خلق را ** چون نگیری شاه غرب و شرق را
This topic hath no end. O (spiritual) emperor, may there be no end to our desire for this (mystic knowledge)!1320
این سخن پایان ندارد ای قباد ** حرص ما را اندرین پایان مباد
Returning to the Story of the sick man.
رجوع به قصه‌ی رنجور
Return (from the digression) and tell the story of the sick man and the wise physician whose nature was to palliate.
باز گرد و قصه‌ی رنجور گو ** با طبیب آگه ستارخو
He felt his pulse and ascertained his state (of health): (he saw) that it was absurd to hope for his recovery.
نبض او بگرفت و واقف شد ز حال ** که امید صحت او بد محال
He said, “Do whatever your heart desires, in order that this old malady may quit your body.
گفت هر چت دل بخواهد آن بکن ** تا رود از جسمت این رنج کهن
Do not withhold anything that your inclination craves, lest your self-restraint and abstinence turn to gripes.
هرچه خواهد خاطر تو وا مگیر ** تا نگردد صبر و پرهیزت زحیر
Know that self-restraint and abstinence are injurious to this disease: proffer to your heart whatever it may desire.1325
صبر و پرهیز این مرض را دان زیان ** هرچه خواهد دل در آرش در میان
O uncle, (it was) in reference to a sick man like this (that) God most High said, ‘Do what ye will.”
این چنین رنجور را گفت ای عمو ** حق تعالی اعملوا ما شتم
He (the sick man) said, “(Now) go; look you, my dear nephew, I am going for a walk on the bank of the river.”
گفت رو هین خیر بادت جان عم ** من تماشای لب جو می‌روم
He was strolling beside the water, as his heart desired, in order that he might find the door to health opened to him.
بر مراد دل همی‌گشت او بر آب ** تا که صحت را بیابد فتح باب
On the river-bank a Súfí was seated, washing his hands and face and cleansing himself more and more.
بر لب جو صوفیی بنشسته بود ** دست و رو می‌شست و پاکی می‌فزود
He saw the nape of his (the Súfí's) neck and, like a crazy man, felt a longing to give it a slap;1330
او قفااش دید چون تخییلیی ** کرد او را آرزوی سیلیی
(So) he raised his hand to inflict a blow on the nape of the pottage-worshipping Súfí,
بر قفای صوفی حمزه‌پرست ** راست می‌کرد از برای صفع دست