The usefulness and harm of each depend on the place (occasion): for this reason knowledge is necessary and useful.
نفع و ضر هر یکی از موضعست ** علم ازین رو واجبست و نافعست
Oh, many a punishment inflicted on a poor fellow is more meritorious than (a gift of) bread and sweetmeat,2600
ای بسا زجری که بر مسکین رود ** در ثواب از نان و حلوا به بود
For sweetmeat (when eaten) unseasonably causes yellow bile, (whereas) slaps purge him of wickedness.
زانک حلوا بیاوان صفرا کند ** سیلیش از خبث مستنقا کند
Give the poor fellow a slap in season: it will save him from beheading (afterwards).
سیلیی در وقت بر مسکین بزن ** که رهاند آنش از گردن زدن
The blow is really inflicted because of (his) evil disposition: the stick falls on the dust (in the garment of felt), not on the felt (itself).
زخم در معنی فتد از خوی بد ** چوب بر گرد اوفتد نه بر نمد
Every Bahrám (emperor) has a banquet(-hall) and a prison: the banquet is for the sincere (friend) and the prison for the half-baked (churl).
بزم و زندن هست هر بهرام را ** بزم مخلص را و زندان خام را
(If) a sore wants lancing and you apply a poultice to it, you will (only) establish the pus in the sore,2605
شق باید ریش را مرهم کنی ** چرک را در ریش مستحکم کنی
So that it will eat away the flesh underneath: (the result) will be a half (a mere fraction) of profit and fifty losses.”
تا خورد مر گوشت را در زیر آن ** نیم سودی باشد و پنجه زیان
Dalqak said, “I am not saying, ‘Let (my offence) pass’; I am saying, ‘Take some care to investigate.’
گفت دلقک من نمیگویم گذار ** من همیگویم تحریی بیار
Hark, do not bar the road of patience and deliberation: be patient, reflect for a few days.
هین ره صبر و تانی در مبند ** صبر کن اندیشه میکن روز چند
In (the course of) deliberation thou wilt hit upon a certainty, (and then) thou wilt chastise me with a sure conviction (of knowing the truth).”
در تانی بر یقینی بر زنی ** گوشمال من بایقانی کنی
Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture?2610
در روش یمشی مکبا خود چرا ** چون همیشاید شدن در استوا
Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
مشورت کن با گروه صالحان ** بر پیمبر امر شاورهم بدان
(The words) their affair is (a matter for) consultation are to this (the same) purpose, for owing to consultation mistakes and errors occur less (frequently).
امرهم شوری برای این بود ** کز تشاور سهو و کژ کمتر رود
These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
این خردها چون مصابیح انورست ** بیست مصباح از یک روشنترست
There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
بوک مصباحی فتد اندر میان ** مشتعل گشته ز نور آسمان
(For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together.2615
غیرت حق پردهای انگیختست ** سفلی و علوی به هم آمیختست
He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
گفت سیروا میطلب اندر جهان ** بخت و روزی را همیکن امتحان
In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
در مجالس میطلب اندر عقول ** آن چنان عقلی که بود اندر رسول
For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
زانک میراث از رسول آنست و بس ** که ببیند غیبها از پیش و پس
Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
در بصرها میطلب هم آن بصر ** که نتابد شرح آن این مختصر
Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains,2620
بهر این کردست منع آن با شکوه ** از ترهب وز شدن خلوت به کوه
In order that this kind of meeting (with saints) should not be lost; for to be looked on by them is fortune and an elixir of immortality.
تا نگردد فوت این نوع التقا ** کان نظر بختست و اکسیر بقا
Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan's hand a sahh,
در میان صالحان یک اصلحیست ** بر سر توقیعش از سلطان صحیست
(Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
کان دعا شد با اجابت مقترن ** کفو او نبود کبار انس و جن