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6
2346-2370

  • Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
  • خویش را موزون و چست و سخته کن  ** ز آب دیده نان خود را پخته کن 

  • How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
  • آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن 

  • He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
  • اندرین بود او که الهام آمدش  ** کشف شد این مشکلات از ایزدش 

  • Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
  • کو بگفتت در کمان تیری بنه  ** کی بگفتندت که اندر کش تو زه 

  • It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
  • او نگفتت که کمان را سخت‌کش  ** در کمان نه گفت او نه پر کنش 

  • You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery. 2350
  • از فضولی تو کمان افراشتی  ** صنعت قواسیی بر داشتی 

  • Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
  • ترک این سخته کمانی رو بگو  ** در کمان نه تیر و پریدن مجو 

  • When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
  • چون بیفتد بر کن آنجا می‌طلب  ** زور بگذار و بزاری جو ذهب 

  • That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
  • آنچ حقست اقرب از حبل الورید  ** تو فکنده تیر فکرت را بعید 

  • O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
  • ای کمان و تیرها بر ساخته  ** صید نزدیک و تو دور انداخته 

  • The farther one shoots, the farther away and more separated is he from a treasure like this. 2355
  • هرکه دوراندازتر او دورتر  ** وز چنین گنجست او مهجورتر 

  • The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
  • فلسفی خود را از اندیشه بکشت  ** گو بدو کوراست سوی گنج پشت 

  • Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
  • گو بدو چندانک افزون می‌دود  ** از مراد دل جداتر می‌شود 

  • That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
  • جاهدوا فینا بگفت آن شهریار  ** جاهدوا عنا نگفت ای بی‌قرار 

  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 

  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge, 2360
  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص 

  • Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
  • هم‌چو این درویش بهر گنج و کان  ** هر صباحی سخت‌تر جستی کمان 

  • And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
  • هر کمانی کو گرفتی سخت‌تر  ** بود از گنج و نشان بدبخت‌تر 

  • This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
  • این مثل اندر زمانه جانی است  ** جان نادانان به رنج ارزانی است 

  • Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
  • زانک جاهل ننگ دارد ز اوستاد  ** لاجرم رفت و دکانی نو گشاد 

  • O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes. 2365
  • آن دکان بالای استاد ای نگار  ** گنده و پر کزدمست و پر ز مار 

  • Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
  • زود ویران کن دکان و بازگرد  ** سوی سبزه و گلبنان و آب‌خورد 

  • Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
  • نه چو کنعان کو ز کبر و ناشناخت  ** از که عاصم سفینه‌ی فوز ساخت 

  • His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
  • علم تیراندازیش آمد حجاب  ** وان مراد او را بده حاضر به جیب 

  • Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
  • ای بسا علم و ذکاوات و فطن  ** گشته ره‌رو را چو غول و راه‌زن 

  • Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy. 2370
  • بیشتر اصحاب جنت ابلهند  ** تا ز شر فیلسوفی می‌رهند