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
He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”
گفت کاری کرد کان عار وی است ** کشتمش کان خاک ستار وی است
The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.780
گفت آن کس را بکش ای محتشم ** گفت پس هر روز مردی را کشم