Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
از کجا جوییم علم از ترک علم ** از کجا جوییم سلم از ترک سلم
Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
از کجا جوییم هست از ترک هست ** از کجا جوییم سیب از ترک دست
O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.825
هم تو تانی کرد یا نعم المعین ** دیده‌ی معدوم‌بین را هست بین
The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
دیده‌ای کو از عدم آمد پدید ** ذات هستی را همه معدوم دید
(But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
این جهان منتظم محشر شود ** گر دو دیده مبدل و انور شود
These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
زان نماید این حقایق ناتمام ** که برین خامان بود فهمش حرام
Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.
نعمت جنات خوش بر دوزخمی ** شد محرم گرچه حق آمد سخی
The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.830
در دهانش تلخ آید شهد خلد ** چون نبود از وافیان در عهد خلد
Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
مر شما را نیز در سوداگری ** دست کی جنبد چو نبود مشتری
How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
کی نظاره اهل بخریدن بود ** آن نظاره گول گردیدن بود
(He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
پرس پرسان کین به چند و آن به چند ** از پی تعبیر وقت و ریش‌خند
(’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
از ملولی کاله می‌خواهد ز تو ** نیست آن کس مشتری و کاله‌جو
He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).835
کاله را صد بار دید و باز داد ** جامه کی پیمود او پیمود باد
What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
کو قدوم و کر و فر مشتری ** کو مزاح گنگلی سرسری
Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
چونک در ملکش نباشد حبه‌ای ** جز پی گنگل چه جوید جبه‌ای
He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
در تجارت نیستش سرمایه‌ای ** پس چه شخص زشت او چه سایه‌ای
The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
مایه در بازار این دنیا زرست ** مایه آنجا عشق و دو چشم ترست
Whoever went to market without any capital, his life passed and he speedily returned in disappointment.840
هر که او بی‌مایه‌ی بازار رفت ** عمر رفت و بازگشت او خام تفت
“Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
هی کجا بودی برادر هیچ جا ** هی چه پختی بهر خوردن هیچ با
Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
مشتری شو تا بجنبد دست من ** لعل زاید معدن آبست من
Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
مشتری گرچه که سست و باردست ** دعوت دین کن که دعوت واردست
Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
باز پران کن حمام روح گیر ** در ره دعوت طریق نوح گیر
Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?845
خدمتی می‌کن برای کردگار ** با قبول و رد خلقانت چه کار
Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را
A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
آن یکی می‌زد سحوری بر دری ** درگهی بود و رواق مهتری
(Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
نیم‌شب می‌زد سحوری را به جد ** گفت او را قایلی کای مستمد