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2
729-778

  • The ass, your fleshly soul, has gone off; tie it to a peg. How long will it run away from work and burden, how long?
  • شد خر نفس تو بر میخیش بند ** چند بگریزد ز کار و بار چند

  • It must bear the burden of patience and thanksgiving, whether for a hundred years or for thirty or twenty. 730
  • بار صبر و شکر او را بردنی است ** خواه در صد سال و خواهی سی و بیست‏

  • None that is laden supported another's load; none reaped until he sowed something.
  • هیچ وازر وزر غیری بر نداشت ** هیچ کس ندرود تا چیزی نکاشت‏

  • ’Tis a raw (absurd) hope; eat not what is raw, O son: eating raw brings illness to men.
  • طمع خام است آن مخور خام ای پسر ** خام خوردن علت آرد در بشر

  • (Do not say to yourself), “So-and-so suddenly found a treasure; I would like the same: neither work nor shop (for me)!”
  • کان فلانی یافت گنجی ناگهان ** من همان خواهم نه کار و نه دکان‏

  • That (discovery of treasure) is Fortune's doing (a piece of luck), and moreover it is rare: one must earn a living so long as the body is able.
  • کار بخت است آن و آن هم نادر است ** کسب باید کرد تا تن قادر است‏

  • How does earning a livelihood prevent the (discovery of) treasure? Do not retire from work: that (treasure), indeed, is (following) behind (the work). 735
  • کسب کردن گنج را مانع کی است ** پا مکش از کار آن خود در پی است‏

  • See that you are not made captive by “if,” saying, “If I had done this or the other (thing),”
  • تا نگردی تو گرفتار اگر ** که اگر این کردمی یا آن دگر

  • For the sincere Prophet forbade (people) to say “if,” and said, “That is from hypocrisy”;
  • کز اگر گفتن رسول با وفاق ** منع کرد و گفت آن هست از نفاق‏

  • For the hypocrite died in saying “if,” and from saying “if” he won nothing but remorse.
  • کان منافق در اگر گفتن بمرد ** وز اگر گفتن بجز حسرت نبرد

  • Parable.
  • مثل

  • A certain stranger was hastily seeking a house: a friend took him to a house in ruins.
  • آن غریبی خانه می‏جست از شتاب ** دوستی بردش سوی خانه‏ی خراب‏

  • He said (to the stranger), “If this (house) had a roof, it would be a home for you beside me. 740
  • گفت او این را اگر سقفی بدی ** پهلوی من مر ترا مسکن شدی‏

  • Your family too would be comfortable, if it had another room in it.”
  • هم عیال تو بیاسودی اگر ** در میانه داشتی حجره‏ی دگر

  • “Yes,” said he, “it is nice (to be) beside friends, but my dear soul, one cannot lodge in ‘if’.”
  • گفت آری پهلوی یاران خوش است ** لیک ای جان در اگر نتوان نشست‏

  • All the world are seekers of happiness, and on account of a false happiness they are in the fire.
  • این همه عالم طلب‏کار خوشند ** وز خوش تزویر اندر آتشند

  • Old and young have become gold-seekers, but the common eye does not distinguish alloy from gold.
  • طالب زر گشته جمله پیر و خام ** لیک قلب از زر نداند چشم عام‏

  • The pure (gold) shot a beam on the alloy: see that you choose not the gold on the ground of (mere) opinion, without a touchstone. 745
  • پرتوی بر قلب زد خالص ببین ** بی‏محک زر را مکن از ظن گزین‏

  • If you have a touchstone, choose; otherwise, go, devote yourself to him that knows (the difference).
  • گر محک داری گزین کن ور نه رو ** نزد دانا خویشتن را کن گرو

  • Either you must have a touchstone within your own soul, or if you know not the Way, do not go forward alone.
  • یا محک باید میان جان خویش ** ور ندانی ره مرو تنها تو پیش‏

  • The cry of the ghouls is the cry of an acquaintance—an acquaintance who would lure you to perdition.
  • بانگ غولان هست بانگ آشنا ** آشنایی که کشد سوی فنا

  • She (the ghoul) keeps on crying, “Hark, O caravan people! Come towards me, here is the track and the landmarks.”
  • بانگ می‏دارد که هان ای کاروان ** سوی من آیید نک راه و نشان‏

  • The ghoul mentions the name of each, saying “O so-and-so,” in order that she may make that personage one of those who sink. 750
  • نام هر یک می‏برد غول ای فلان ** تا کند آن خواجه را از آفلان‏

  • When he reaches the spot, he sees wolves and lions, his life lost, the road far off, and the day late.
  • چون رسد آن جا ببیند گرگ و شیر ** عمر ضایع راه دور و روز دیر

  • Prithee say, what is the ghoul's cry like? (It is) “I desire riches, I desire position and renown.”
  • چون بود آن بانگ غول آخر بگو ** مال خواهم جاه خواهم و آبرو

  • Prevent these voices from (entering) your heart, so that (spiritual) mysteries may be revealed.
  • از درون خویش این آوازها ** منع کن تا کشف گردد رازها

  • Repeat (in prayer) the name of God, drown the cry of the ghouls, close your narcissus eye to this vulture.
  • ذکر حق کن بانگ غولان را بسوز ** چشم نرگس را از این کرکس بدوز

  • Know the difference between the false dawn and the true, distinguish the colour of the wine from the colour of the cup, 755
  • صبح کاذب را ز صادق واشناس ** رنگ می را باز دان از رنگ کاس‏

  • That, perchance, from the eyes which see the seven colours patience and waiting may produce a (spiritual) eye,
  • تا بود کز دیده‏گان هفت رنگ ** دیده‏ای پیدا کند صبر و درنگ‏

  • (With which) you may behold colours other than these, and may behold pearls instead of stones.
  • رنگها بینی بجز این رنگها ** گوهران بینی به جای سنگها

  • What pearl? Nay, you will become an ocean, you will become a sun traversing the sky.
  • گوهر چه بلکه دریایی شوی ** آفتاب چرخ پیمایی شوی‏

  • The Worker is hidden in the workshop: go you and in the workshop see Him plain.
  • کار کن در کارگه باشد نهان ** تو برو در کارگه بینش عیان‏

  • Inasmuch as the work has woven a veil over the Worker, you cannot see Him outside of that work. 760
  • کار چون بر کار کن پرده تنید ** خارج آن کار نتوانیش دید

  • Since the workshop is the dwelling-place of the Worker, he that is outside is unaware of Him.
  • کارگه چون جای باش عامل است ** آن که بیرون است از وی غافل است‏

  • Come, then, into the workshop, that is to say, non-existence, that you may see the work and the Worker together.
  • پس در آ در کارگه یعنی عدم ** تا ببینی صنع و صانع را بهم‏

  • As the workshop is the place of clairvoyance, then outside of the workshop there is (only) blindfold ness.
  • کارگه چون جای روشن دیده‏گی است ** پس برون کارگه پوشیدگی است‏

  • The rebellious Pharaoh kept his face towards existence, consequently he was blind to His (God's) workshop.
  • رو به هستی داشت فرعون عنود ** لاجرم از کارگاهش کور بود

  • Consequently he was wishing to alter the (Divine) predestination, that he might turn back the (Divine) destiny from his door. 765
  • لاجرم می‏خواست تبدیل قدر ** تا قضا را باز گرداند ز در

  • Truly the (Divine) destiny every moment was laughing derisively under its lip at the moustache (arrogance) of that cunning plotter.
  • خود قضا بر سبلت آن حیله‏مند ** زیر لب می‏کرد هر دم ریش‏خند

  • He killed hundreds of thousands of innocent babes, in order that the ordainment and predestination of God might be averted.
  • صد هزاران طفل کشت او بی‏گناه ** تا بگردد حکم و تقدیر اله‏

  • In order that the prophet Moses might not come forth, he laid on his neck (made himself responsible for) thousands of iniquities and murders.
  • تا که موسای نبی ناید برون ** کرد در گردن هزاران ظلم و خون‏

  • He wrought all that bloodshed, and (yet) Moses was born and was made ready for his chastisement.
  • آن همه خون کرد و موسی زاده شد ** و ز برای قهر او آماده شد

  • Had he seen the workshop of the Everlasting (God), he would have ceased to move hand or foot in plotting. 770
  • گر بدیدی کارگاه لا یزال ** دست و پایش خشک گشتی ز احتیال‏

  • Moses (lay) safe within his (Pharaoh's) house, while outside he was killing the infants in vain,
  • اندرون خانه‏اش موسی معاف ** و ز برون می‏کشت طفلان را گزاف‏

  • Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),
  • همچو صاحب نفس کاو تن پرورد ** بر دگر کس ظن حقدی می‏برد

  • Saying, “This one is a foe, and that one is envious and an enemy,” (though) in truth his envier and enemy is that body (of his).
  • کاین عدو و آن حسود و دشمن است ** خود حسود و دشمن او آن تن است‏

  • He is like Moses, and his body is his Pharaoh: he keeps running (to and fro) outside, asking, “Where is my enemy?”
  • او چو موسی و تنش فرعون او ** او به بیرون می‏دود که کو عدو

  • His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else. 775
  • نفسش اندر خانه‏ی تن نازنین ** بر دگر کس دست می‏خاید به کین‏

  • How men blamed a person who killed his mother because he suspected her (of adultery).
  • ملامت کردن مردم شخصی را که مادرش را کشت به تهمت

  • A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.
  • آن یکی از خشم مادر را بکشت ** هم به زخم خنجر و هم زخم مشت‏

  • Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.
  • آن یکی گفتش که از بد گوهری ** یاد ناوردی تو حق مادری‏

  • Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”
  • هی تو مادر را چرا کشتی بگو ** او چه کرد آخر بگو ای زشت خو