The master (goldsmith) said, “Go, I have no sieve.” “Give me the scales,” he replied, “and don't stop to jest like this.”1625
گفت خواجه رو مرا غربال نیست ** گفت میزان ده برین تسخر مه‌ایست
He said, “I have no broom in the shop.” “Enough, enough!” cried the other; “leave these jokes.
گفت جاروبی ندارم در دکان ** گفت بس بس این مضاحک رابمان
Give (me) the scales which I am asking for; don't make yourself out to be deaf, don't jump in every direction.”
من ترازویی که می‌خواهم بده ** خویشتن را کر مکن هر سو مجه
He (the goldsmith) said, “I heard what you said, I am not deaf; you must not think that I am nonsensical.
گفت بشنیدم سخن کر نیستم ** تا نپنداری که بی معنیستم
I heard this (request), but you are a shaky old man: your hand is trembling and your body is not erect;
این شنیدم لیک پیری مرتعش ** دست لرزان جسم تو نا منتعش
And moreover that gold of yours consists of little tiny filings: your hand trembles, so the fragments of gold will drop (from it);1630
وان زر تو هم قراضه‌ی خرد مرد ** دست لرزد پس بریزد زر خرد
Then you will say, ‘Sir, fetch a broom, that I may look in the dust for my gold.’
پس بگویی خواجه جاروبی بیار ** تا بجویم زر خود را در غبار
When you sweep (with the broom), you will gather dust (along with the gold); you will say to me, ‘I want the sieve, O gallant man.’
چون بروبی خاک را جمع آوری ** گوییم غلبیر خواهم ای جری
I from the beginning discerned the end complete. Go from here to some other place, and farewell!”
من ز اول دیدم آخر را تمام ** جای دیگر رو ازینجا والسلام
The rest of the Story of the ascetic of the mountain who had made a vow that he would not pluck any mountain fruit from the trees or shake the trees or tell any one to shake them, either plainly or in veiled terms, and that he would only eat what the wind might cause to fall from the trees.
بقیه‌ی قصه‌ی آن زاهد کوهی کی نذر کرده بود کی میوه‌ی کوهی از درخت باز نکنم و درخت نفشانم و کسی را نگویم صریح و کنایت کی بیفشان آن خورم کی باد افکنده باشد از درخت
On that mountain were trees and fruits; there were many mountain-pears- (they were) numberless.
اندر آن که بود اشجار و ثمار ** بس مرودی کوهی آنجا بی‌شمار
The dervish said, “O Lord, I make a covenant with Thee (that) I will not pluck any of these during the time (of my life).1635
گفت آن درویش یا رب با تو من ** عهد کردم زین نچینم در زمن
I will not pluck from the raised-up (lofty) tress (aught) but the fruit that the wind has caused to fall.”
جز از آن میوه که باد انداختش ** من نچینم از درخت منتعش
For a while he kept his vow faithfully: (he kept it) till the tribulations of Destiny came on.
مدتی بر نذر خود بودش وفا ** تا در آمد امتحانات قضا
On this account He (God) hath commanded, saying, “Make the exception: attach (the words) ‘if God will’ to your promise.
زین سبب فرمود استثنا کنید ** گر خدا خواهد به پیمان بر زنید
Every instant I give to the heart a different desire, every moment I lay upon the heart a different brand.
هر زمان دل را دگر میلی دهم ** هرنفس بر دل دگر داغی نهم
At every dawn I have a new employment: nothing turns aside from that (course) which I have willed.”1640
کل اصباح لنا شان جدید ** کل شیء عن مرادی لا یحید
It has come down in the Traditions (of the Prophet) that the heart is like a feather in a desert, the captive of a violent blast.
در حدیث آمد که دل همچون پریست ** در بیابانی اسیر صرصریست
The wind drives the feather recklessly in every direction, now left, now right, with a hundred diversities.
باد پر را هر طرف راند گزاف ** گه چپ و گه راست با صد اختلاف
In another Tradition (the Prophet said), “Deem this heart to be as water boiling in a cauldron from (the heat of) fire.”
در حدیث دیگر این دل دان چنان ** کب جوشان ز آتش اندر قازغان
At every time the heart has a different resolution: that (resolution) is not (derived) from it, but from a certain place.
هر زمان دل را دگر رایی بود ** آن نه از وی لیک از جایی بود
Why, then, will you trust in the heart’s resolution and make a covenant, that in the end you should be shamed?1645
پس چرا آمن شوی بر رای دل ** عهد بندی تا شوی آخر خجل
This too is from the effect of the(Divine) ordinance and decree, (that) you see the pit and cannot take precaution.
این هم از تاثیر حکمست و قدر ** چاه می‌بیینی و نتوانی حذر
‘Tis no wonder, indeed, for the flying bird not to see the snare (and so) fall into destruction;
نیست خود ازمرغ پران این عجب ** که نبیند دام و افتد در عطب
The wonder is that it should see both the snare and the net-pin and fall (into the snare) willy-nilly.
این عجب که دام بیند هم وتد ** گر بخواهد ور نخواهد می‌فتد
(With) eye open and ear open and the snare in front, it is flying towards a snare with its own wings.
چشم باز و گوش باز و دام پیش ** سوی دامی می‌پرد با پر خویش
A comparison (showing that) the bonds and snares of Destiny, though outwardly invisible, are manifest in their effects.
تشبیه بند و دام قضا به صورت پنهان به اثر پیدا
You may see a nobleman’s son in a tattered cloak, bareheaded, fallen into affliction.1650
بینی اندر دلق مهتر زاده‌ای ** سر برهنه در بلا افتاده‌ای
(He is) consumed with passion for some ne’er-do-well, (he has) sold his furniture and properties.
در هوای نابکاری سوخته ** اقمشه و املاک خود بفروخته
His household (is) gone, (he has) become ill-famed and despised; he walks along like (one in) misfortune, to the joy of his foes.
خان و مان رفته شده بدنام و خوار ** کام دشمن می‌رود ادبیروار
(If) he sees an ascetic, he will say, “O venerable sir, bestow on me a benediction for God’s sake,
زاهدی بیند بگوید ای کیا ** همتی می‌دار از بهر خدا
For I have fallen into this ugly misfortune and have let wealth and gold and happiness go from my hand.
کاندرین ادبار زشت افتاده‌ام ** مال و زر و نعمت از کف داده‌ام
(Give me) a benediction, so that maybe I shall be delivered from this (woe) and maybe escape from this dark clay.1655
همتی تا بوک من زین وا رهم ** زین گل تیره بود که بر جهم
He is begging this prayer of high and low, crying, “Release and release and release!”
این دعا می‌خواهد او از عام و خاص ** کالخلاص و الخلاص و الخلاص
His hand is free and his foot free, and there is no chain, no custodian (standing) over him, no iron (gyve).
دست باز و پای باز و بند نی ** نه موکل بر سرش نه آهنی
From what chain art thou seeking release, and from what imprisonment art thou seeking to escape?
(From) the hidden chain of fore-ordainment and destiny, which none but the elect spirit may behold.
بند تقدیر و قضای مختفی ** کی نبیند آن بجز جان صفی
Though it is not visible, it is (there) in ambush; it is worse that prison and chains of iron,1660
گرچه پیدا نیست آن در مکمنست ** بتر از زندان و بند آهنست
Because that (iron chain) the ironsmith may break, and the excavator may even dig up the bricks (foundations) of the prison;
زانک آهنگر مر آن را بشکند ** حفره گر هم خشت زندان بر کند
(But), O wonder, this heavy hidden chain the ironsmiths are powerless to shatter.
ای عجب این بند پنهان گران ** عاجز از تکسیر آن آهنگران
Vision of that chain (of Destiny) belongs to Ahmad (Mohammed): (he saw it) on the throat bound with a cord of palm-fibres.
دیدن آن بند احمد را رسد ** بر گلوی بسته حبل من مسد
He saw a load of firewood on the back of Abu Lahab’s wife and said,the carrier of faggots(for Hell-fire).
دید بر پشت عیال بولهب ** تنگ هیزم گفت حماله‌ی حطب
The cord and the firewood no eye beheld but his, for to him every unseen thing becomes visible.1665
حبل و هیزم را جز او چشمی ندید ** که پدید آید برو هر ناپدید
All the rest interpret it (falsely), for this (vision) arises from senselessness (spiritual rapture), and they are sensible-
باقیانش جمله تاویلی کنند ** کین ز بیهوشیست و ایشان هوشمند
But from the effect of that (chain) his (the sufferer’s) back has been bent double, and he is moaning before you,
لیک از تاثیر آن پشتش دوتو ** گشته و نالان شده او پیش تو
(And crying), ‘A prayer! A benediction !that I may be delivered and that I may escape from this hidden chain.”
که دعایی همتی تا وا رهم ** تا ازین بند نهان بیرون جهم
He who sees these signs clearly, how should not he know the damned from the blest?
آنک بیند این علامتها پدید ** چون نداند او شقی را از سعید
He knows, and by command of the Almighty he conceals (it), for it would not be lawful to divulge the secret of God.1670
داند و پوشد بامر ذوالجلال ** که نباشد کشف راز حق حلال
This discourse hath no end. That dervish, through hunger, became feeble and his body a prisoner.
این سخن پایان ندارد آن فقیر ** از مجاعت شد زبون و تن اسیر
How the dervish who had made the vow was reduced (by hunger) to plucking the pears from the tree, and how God’s chastisement came (upon him) without delay.
مضطرب شدن فقیر نذر کرده بکندن امرود از درخت و گوشمال حق رسیدن بی مهلت
For five days the wind did not cause a single pear to drop, and on account of the fire (pangs) of hunger his patience was fleeing (deserting him).
پنج روز آن باد امرودی نریخت ** ز آتش جوعش صبوری می‌گریخت
He espied several pears on a bough, (but) once more he acted with patience and restrained himself.
بر سر شاخی مرودی چند دید ** باز صبری کرد و خود را وا کشید
The wind came and lowered the end of the bough and caused his carnal nature to prevail for the eating of that (fruit).
باد آمد شاخ را سر زیر کرد ** طبع را بر خوردن آن چیر کرد