How many a hidden conduit is connected in like fashion with your souls, O ye heedless ones!
ای بسا کاریز پنهان هم‌چنین ** متصل با جانتان یا غافلین
O thou who hast drawn stocks (of nourishment) from heaven and earth, so that thy body has grown fat,
ای کشیده ز آسمان و از زمین ** مایه‌ها تا گشته جسم تو سمین
(All) this is a loan: thou need’st not stuff (thy body) so much, for thou must needs pay back what thou hast taken—
عاریه‌ست این کم همی‌باید فشارد ** کانچ بگرفتی همی‌باید گزارد
(All) except (that of which God said) “I breathed,” for that hath come from the Munificent. Cleave to the spirit! The other things are vain.
جز نفخت کان ز وهاب آمدست ** روح را باش آن دگرها بیهدست
I call them vain in relation to the spirit, not in relation to His (their Maker's) consummate making.3595
بیهده نسبت به جان می‌گویمش ** نی بنسبت با صنیع محکمش
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
بیان استمداد عارف از سرچشمه‌ی حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمه‌های آبهای بی‌وفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمه‌ها اعتماد کند در طلب چشمه‌ی باقی دایم سست شود کاری ز درون جان تو می‌باید کز عاریه‌ها ترا دری نگشاید یک چشمه‌ی آب از درون خانه به زان جویی که آن ز بیرون آید
How goodly is the Conduit which is the source of (all) things! It makes you independent of these (other) conduits.
حبذا کاریز اصل چیزها ** فارغت آرد ازین کاریزها
You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
تو ز صد ینبوع شربت می‌کشی ** هرچه زان صد کم شود کاهد خوشی
(But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
چون بجوشید از درون چشمه‌ی سنی ** ز استراق چشمه‌ها گردی غنی
Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
قرةالعینت چو ز آب و گل بود ** راتبه‌ی این قره درد دل بود
When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace;3600
قلعه را چون آب آید از برون ** در زمان امن باشد بر فزون
(But) when the enemy forms a ring round that (fortress), in order that he may drown them (the garrison) in blood,
چونک دشمن گرد آن حلقه کند ** تا که اندر خونشان غرقه کند
The (hostile) troops cut off the outside water, that (the defenders of) the fortress may have no refuge from them.
آب بیرون را ببرند آن سپاه ** تا نباشد قلعه را زانها پناه
At that time a briny well inside (the walls) is better than a hundred sweet rivers outside.
آن زمان یک چاه شوری از درون ** به ز صد جیحون شیرین از برون
The Cutter of cords (Death) and the armies of Death come, like December, to cut the boughs and leaves (of the body),
قاطع الاسباب و لشکرهای مرگ ** هم‌چو دی آید به قطع شاخ و برگ
(And then) there is no succour for them in the world from Spring, except perchance the Spring of the Beloved's face in the soul.3605
در جهان نبود مددشان از بهار ** جز مگر در جان بهار روی یار
The Earth is entitled “the Abode of delusion” because she draws back her foot (and deserts you) on the day of passage.
زان لقب شد خاک را دار الغرور ** کو کشد پا را سپس یوم العبور
Before that (time) she was running right and left, saying, “I will take away thy sorrow”; but she never took anything away.
پیش از آن بر راست و بر چپ می‌دوید ** که بچینم درد تو چیزی نچید
In the hour of anxieties she would say to you, “May pain be far from thee, and (may) ten mountains (stand) between (pain and thee)!”
او بگفتی مر ترا وقت غمان ** دور از تو رنج و ده که در میان
When the army of Pain arrives, she holds her breath: she will not even say, “I have seen (and been acquainted with) thee.”
چون سپاه رنج آمد بست دم ** خود نمی‌گوید ترا من دیده‌ام
God made a parable concerning the Devil on this wise: “He leads you into battle by his cunning tricks,3610
حق پی شیطان بدین سان زد مثل ** که ترا در رزم آرد با حیل
Saying, ‘I will give thee help, I am beside thee, I will run before thee in the perils (of war);
که ترا یاری دهم من با توم ** در خطرها پیش تو من می‌دوم
I will be thy shield amidst the arrows of khadang wood, I will be thy refuge in the hour of distress;
اسپرت باشم گه تیر خدنگ ** مخلص تو باشم اندر وقت تنگ