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6
4652-4676

  • We are devoted to these two or three bunches of flowers because we have shut the Garden-door on ourselves.
  • زان زبون این دو سه گل دسته‌ایم  ** که در گلزار بر خود بسته‌ایم 

  • Alas, O (dear) soul, (that) on account of (thy greed for) bread such (admirable) keys are always dropping from thy fingers!
  • آن‌چنان مفتاح‌ها هر دم بنان  ** می‌فتد ای جان دریغا از بنان 

  • And if for a moment thou art relieved from preoccupation with bread, thou danglest about the chádar and (givest thyself up to) thy passion for women;
  • ور دمی هم فارغ آرندت ز نان ** گرد چادر گردی و عشق زنان

  • And then, when (the sea of) thy dropsy (lust) breaks into billows, thou must needs have under thy sway a (whole) city full of bread and women. 4655
  • باز استسقات چون شد موج‌زن  ** ملک شهری بایدت پر نان و زن 

  • (At first) thou wert (only) a snake: (now) indeed thou hast become a dragon. Thou hadst (only) one head: now thou hast seven heads.
  • مار بودی اژدها گشتی مگر  ** یک سرت بود این زمانی هفت‌سر 

  • Hell is a seven-headed dragon: thy greed is the bait and Hell the snare.
  • اژدهای هفت‌سر دوزخ بود  ** حرص تو دانه‌ست و دوزخ فخ بود 

  • Pull the snare to pieces, burn the bait, open new doors in this (bodily) tenement!
  • دام را بدران بسوزان دانه را  ** باز کن درهای نو این خانه را 

  • O sturdy beggar, unless thou art a lover (of God), thou hast (only) an echo, like the unconscious mountain.
  • چون تو عاشق نیستی ای نرگدا  ** هم‌چو کوهی بی‌خبر داری صدا 

  • How should the mountain possess a voice of its own? The echo is reflected from another, O trusty man. 4660
  • کوه را گفتار کی باشد ز خود  ** عکس غیرست آن صدا ای معتمد 

  • In the same fashion as thy speech is the reflexion of another, so all thy feelings are nothing but a reflexion.
  • گفت تو زان سان که عکس دیگریست  ** جمله احوالت به جز هم عکس نیست 

  • Both thy anger and thy pleasure are (only) reflected from others, (like) the joy of the procuress and the rage of the night-patrol.
  • خشم و ذوقت هر دو عکس دیگران  ** شادی قواده و خشم عوان 

  • Pray, what (harm) did that poor fellow do to the night-patrol that he should punish and torment him in revenge?
  • آن عوان را آن ضعیف آخر چه کرد  ** که دهد او را به کینه زجر و درد 

  • How long (wilt thou follow) the glittering phantom reflected (from another)?Strive to make this (experience) actual for thyself,
  • تا بکی عکس خیال لامعه  ** جهد کن تا گرددت این واقعه 

  • So that thy words will be (prompted) by thy immediate feelings, and thy flight will be made with thine own wings and pinions. 4665
  • تا که گفتارت ز حال تو بود  ** سیر تو با پر و بال تو بود 

  • ’Tis with alien feathers that the arrow captures its prey; consequently it gets no share of the bird's flesh;
  • صید گیرد تیر هم با پر غیر  ** لاجرم بی‌بهره است از لحم طیر 

  • (But) the falcon brings its quarry from the mountains itself; consequently the king lets it eat partridge and starling.
  • باز صید آرد به خود از کوهسار  ** لاجرم شاهش خوراند کبک و سار 

  • The speech that is not (derived) from (Divine) inspiration springs from self-will: it is like dust (floating) in the air and among the motes (in the sunbeams).
  • منطقی کز وحی نبود از هواست  ** هم‌چو خاکی در هوا و در هباست 

  • If this saying appear to the Khwája to be erroneous, recite a few lines at the beginning of (the Súra) Wa’l-Najm.
  • گر نماید خواجه را این دم غلط  ** ز اول والنجم بر خوان چند خط 

  • Down to (the words), Mohammed does not speak from self-will: ’tis only (a speech) gained by inspiration. 4670
  • تا که ما ینطق محمد عن هوی  ** ان هو الا بوحی احتوی 

  • O Ahmad (Mohammed), since thou despairest not of (receiving) inspiration, leave investigation and conjecture to the corporealists;
  • احمدا چون نیستت از وحی یاس  ** جسمیان را ده تحری و قیاس 

  • For in case of necessity a carcase is lawful (food), but there is no need to investigate (when one is) in the Ka‘ba of union.
  • کز ضرورت هست مرداری حلال  ** که تحری نیست در کعبه‌ی وصال 

  • Whosoever wilfully adopts a heresy without investigation and the utmost efforts to discover the right way,
  • بی‌تحری و اجتهادات هدی  ** هر که بدعت پیشه گیرد از هوی 

  • The wind (of self-will) will lift him up and kill him, like (the people of) ‘Ád: he is no Solomon that it should waft his throne along.
  • هم‌چو عادش بر برد باد و کشد  ** نه سلیمانست تا تختش کشد 

  • For ‘Ád (and those like them) the wind is a treacherous carrier: (they are) as a lamb in the hands of a glutton, 4675
  • عاد را با دست حمال خذول  ** هم‌چو بره در کف مردی اکول 

  • Which he lays in his lap as though it were his own child and carries away to slaughter like a butcher.
  • هم‌چو فرزندش نهاده بر کنار  ** می‌برد تا بکشدش قصاب‌وار