And of holding light His commands, and of being free from care for His To-morrow;3060
و ز سبک داری فرمانهای او ** و ز فراغت از غم فردای او
And of being, like women, enslaved to the fleshly soul by passion and by love of this vile world;
و ز هوس و ز عشق این دنیای دون ** چون زنان مر نفس را بودن زبون
And of fleeing from the pungent sayings of sincere counsellors, and of shrinking from the countenance of the righteous;
و آن فرار از نکتههای ناصحان ** و آن رمیدن از لقای صالحان
(And of) estrangement from the spirit and spiritual folk, (and of) fraud and fox-like behaviour towards the (spiritual) kings;
با دل و با اهل دل بیگانگی ** با شهان تزویر و روبهشانگی
(And of) thinking the fully satisfied (saints) to be (greedy) beggars, (and of) secretly regarding them with enmity (arising) from envy—
سیر چشمان را گدا پنداشتن ** از حسدشان خفیه دشمن داشتن
If he (such a saintly man as has been described) accept anything, you say he is a beggar; and if not, you say it is (from) hypocrisy and deceit and guile.3065
گر پذیرد چیز تو گویی گداست ** ور نه گویی زرق و مکر است و دغاست
If he mix (in society), you say he is covetous; and if not, you say he is excessively given to pride;
گر در آمیزد تو گویی طامع است ** ور نه گویی در تکبر مولع است
Or you hypocritically excuse yourself, saying, “I am held back (by what I have to do) in maintaining my wife and children.
یا منافقوار عذر آری که من ** ماندهام در نفقهی فرزند و زن
Neither have I leisure to scratch my head, nor have I leisure to cultivate religion.
نه مرا پروای سر خاریدن است ** نه مرا پروای دین ورزیدن است
O so-and-so, remember me in thy benedictions, that in the end I may become one of the saints.”
ای فلان ما را به همت یاد دار ** تا شویم از اولیا پایان کار
These words he does not even speak from (true) passion and ardour; (’tis as though) a drowsy man muttered some idle talk and went to sleep again.3070
این سخن نه هم ز درد و سوز گفت ** خوابناکی هرزه گفت و باز خفت
(He says), “I cannot help feeding my family: I strain every nerve to earn a lawful livelihood.”
هیچ چاره نیست از قوت عیال ** از بن دندان کنم کسب حلال
How lawful, O thou that hast become one of the lost? I deem nothing lawful but (to shed) thy blood.
چه حلال ای گشته از اهل ضلال ** غیر خون تو نمیبینم حلال
He can do without God, but not without food; he can do without the Religion, but not without the idols.
از خدا چارهستش و از لوت نه ** چارهش است از دین و از طاغوت نه
O thou that canst not refrain thy self from this vile world, how canst thou refrain thyself from Him who spread the earth as a carpet?
ای که صبرت نیست از دنیای دون ** صبر چون داری ز نعم الماهدون
O thou that canst not refrain thyself from delight and luxury, how canst thou refrain thyself from the Bountiful God?3075
ای که صبرت نیست از ناز و نعیم ** صبر چون داری از الله کریم
O thou that canst not refrain thyself from aught pure or foul, how canst thou refrain thyself from Him who created this?
ای که صبرت نیست از پاک و پلید ** صبر چون داری از آن کاین آفرید
Where is (one like) the Friend (of God), who came forth from the cave (of idolatry), and said, “This is my Lord (as ye assert). Take heed! Where is the Maker (of all)?”—
کو خلیلی که برون آمد ز غار ** گفت هذا رب هان کو کردگار
(One who shall say), “I will not look at the two worlds until I see to whom these two assembly-places (really) belong.
من نخواهم در دو عالم بنگریست ** تا نبینم این دو مجلس آن کیست
If I eat bread without the view of God's attributes, it will stick in my throat.”
How should a morsel digest without the sight of Him, without the view of His roses and rose-garden?3080
چون گوارد لقمه بیدیدار او ** بیتماشای گل و گلزار او
Save in hope of God, who but an ox or ass would for one moment partake of this food and drink?
جز بر امید خدا زین آب خور ** کی خورد یک لحظه الا گاو و خر
(Who but) he that was like the cattle, nay, more lost?—though (indeed) that stinkard is full of cunning.
آن که کالانعام بد بل هم اضل ** گر چه پر مکر است آن گنده بغل
His cunning went headlong (to ruin), and he went headlong: he passed a little while, and his day set.
مکر او سر زیر و او سر زیر شد ** روزگاری برد و روزش دیر شد
His brain became dull, his mind doting: his life is gone—and like (the letter) alif he hath nothing.
فکرگاهش کند شد عقلش خرف ** عمر شد چیزی ندارد چون الف
(As for) his saying, “I am thinking about it”—that too is only (part) of the deceit of the fleshly soul;3085
آن چه میگوید در این اندیشهام ** آن هم از دستان آن نفس است هم
And (as for) his saying, “He (God) is forgiving and merciful” —that is naught but a trick of the villainous flesh.
و انچه میگوید غفور است و رحیم ** نیست آن جز حیلهی نفس لئیم
O thou that art dead with anxiety because thy hands are empty of bread, what is this fear, since He is forgiving and merciful?
ای ز غم مرده که دست از نان تهی است ** چون غفور است و رحیم این ترس چیست
How an old man complained of his ailments to a doctor, and how the doctor answered him.
شکایت گفتن پیر مردی به طبیب از رنجوریها و جواب گفتن طبیب او را
An old man said to a doctor, “I am in torment because of my brain.”
گفت پیری مر طبیبی را که من ** در زحیرم از دماغ خویشتن
The doctor replied, “That weakness of brain is from age.” Said the old man, “There are spots of darkness on my eyes.”
گفت از پیری است آن ضعف دماغ ** گفت بر چشمم ز ظلمت هست داغ
“It is from age, O ancient Shaykh,” said the doctor. “Awful pain comes in my back,” said he.3090
گفت از پیری است ای شیخ قدیم ** گفت پشتم درد میآید عظیم
“It is from age, O emaciated Shaykh” said the doctor. “Whatever I eat,” said he, “is not digested.”
گفت از پیری است ای شیخ نزار ** گفت هر چه میخورم نبود گوار
The doctor replied, “Weakness of stomach also is (the result) of age.” Said he, “When I breathe, respiration is hard for me.”
گفت ضعف معده هم از پیری است ** گفت وقت دم مرا دم گیری است
“Yes,” he said, “it is asthma*; when old age arrives, two hundred diseases come on.”
گفت آری انقطاع دم بود ** چون رسد پیری دو صد علت شود
“O fool,” he exclaimed, “you have stuck at this: this is all that you have learned of medicine.
گفت ای احمق بر این بر دوختی ** از طبیبی تو همین آموختی
O crack-brained man, your intellect has not given you this knowledge, that God hath appointed a remedy for every pain.3095
ای مدمغ عقلت این دانش نداد ** که خدا هر رنج را درمان نهاد
You, stupid ass, from poorness of ability have remained (fallen) on the ground for want of a sufficient foothold.”
تو خر احمق ز اندک مایگی ** بر زمین ماندی ز کوتهپایگی
Then the doctor said to him, “O sexagenarian, this anger and this choler are also from old age.
پس طبیبش گفت ای عمر تو شصت ** این غضب وین خشم هم از پیری است
Since all the functions and parts (of your body) are atrophied, your self-control and patience have become weak.”
چون همه اوصاف و اجزا شد نحیف ** خویشتنداری و صبرت شد ضعیف
He (an old man) cannot endure two words, he cries out thereat; he cannot retain one draught, he vomits (it)—
بر نتابد دو سخن زو هی کند ** تاب یک جرعه ندارد قی کند
Except, to be sure, the Ancient (Pír) that is drunken with God, and in whose inward being there is “a goodly life.”3100
جز مگر پیری که از حق است مست ** در درون او حیات طیبه است
Outwardly he is old, but within he is young. What thing, verily, is he? He is the saint and the prophet.
از برون پیر است و در باطن صبی ** خود چه چیز است آن ولی و آن نبی
If they are not manifest to the good and the evil (alike), what is this envy which the worthless bear against them?
گر نه پیدایند پیش نیک و بد ** چیست با ایشان خسان را این حسد
And if they do not know them with certain knowledge, what is this hatred and hatching of plots and enmity?
ور نمیدانندشان علم الیقین ** چیست این بغض و حیل سازی و کین
And (again), if they know the retribution (which shall take place) at the Resurrection and rising from the dead, how should they dash themselves against a sharp sword?
ور نمیدانند بعث و رستخیز ** چون زنندی خویش بر شمشیر تیز
He (the prophet or saint) smiles upon you, (but) do not deem him to be such (as he appears): in his inward consciousness are hidden a hundred Resurrections.3105
بر تو میخندد مبین او را چنان ** صد قیامت در درون استش نهان
Hell and Paradise are entirely parts of him: he is beyond any thought that you may conceive (of him).
دوزخ و جنت همه اجزای اوست ** هر چه اندیشی تو او بالای اوست
All that you may think of is liable to pass away; he that comes not into thought is God.
هر چه اندیشی پذیرای فناست ** آن که در اندیشه ناید آن خداست
Wherefore (then do they behave with) presumption at the door of this house, if they know who is within the house?
بر در این خانه گستاخی ز چیست ** گر همیدانند کاندر خانه کیست
Fools venerate the mosque and exert themselves in maltreating them that have the heart (in which God dwells).
ابلهان تعظیم مسجد میکنند ** در جفای اهل دل جد میکنند