How long, pray, how long (will) your falsehood and deceit (continue)? Truly, nothing but falsehood flies out of your nest.”
چند چند آخر دروغ و مکر تو ** خود نپرد جز دروغ از وکر تو
He said, “Far be it from me and from my kind that we should become afflicted with falsehood.3330
گفت حاشا از من و از جنس من ** که بگردیم از دروغی ممتحن
We cocks are veracious like the muezzin: we are observers of the sun as well as seekers of the (right) time.
ما خروسان چون مذن راست‌گوی ** هم رقیب آفتاب و وقت‌جوی
We are watchers of the sun inwardly, though you may turn a basin upside down over us.”
پاسبان آفتابیم از درون ** گر کنی بالای ما طشتی نگون
The watchers of the Sun (of Reality) are the saints: in the flesh (they are) acquainted with the Divine mysteries.
پاسبان آفتابند اولیا ** در بشر واقف ز اسرار خدا
“God gave our family as a gift to Man to call (him) to the ritual prayer (and) in preparation (for that purpose).
اصل ما را حق پی بانگ نماز ** داد هدیه آدمی را در جهاز
If a mistake be committed by us in (giving) the call to prayer at the wrong time, it will become the cause of our being killed.3335
گر بناهنگام سهوی‌مان رود ** در اذان آن مقتل ما می‌شود
To say at the wrong time ‘Come to welfare’ will make our blood of no account and licit (liable to be shed with impunity).”
گفت ناهنگام حی عل فلاح ** خون ما را می‌کند خوار و مباح
’Tis only the (spiritual) cock, the Soul of (Divine) inspiration, that is protected (by God from sin) and purged of error.
آنک معصوم آمد و پاک از غلط ** آن خروس جان وحی آمد فقط
His (the master's) slave died in the house of the purchaser: that was the purchaser's loss entirely.
آن غلامش مرد پیش مشتری ** شد زیان مشتری آن یکسری
He saved his money, but he shed his own blood. Understand (this) well!
او گریزانید مالش را ولیک ** خون خود را ریخت اندر یاب نیک
One loss would have prevented (many) losses: our bodies and money are the ransom for our souls.3340
یک زیان دفع زیانها می‌شدی ** جسم و مال ماست جانها را فدا
In the presence of kings, in (the hour of their) dispensing punishment, you offer money and purchase your head (life):
پیش شاهان در سیاست‌گستری ** می‌دهی تو مال و سر را می‌خری
How (then) have you become, in (the case of Divine) destiny, (like) a churl— withholding your money from the (Supreme) Judge?
اعجمی چون گشته‌ای اندر قضا ** می‌گریزانی ز داور مال را
How the cock foretold the death of the Khwája.
خبر کردن خروس از مرگ خواجه
“But to-morrow he will certainly die: his heir, in mourning (for him), will slaughter a cow.
لیک فردا خواهد او مردن یقین ** گاو خواهد کشت وارث در حنین
The owner of the house will die (and) depart (from this world): lo, to-morrow a great deal of food will reach you.
صاحب خانه بخواهد مرد رفت ** روز فردا نک رسیدت لوت زفت
High and low will get pieces of bread and dainty morsels and viands in the midst of the street.3345
پاره‌های نان و لالنگ و طعام ** در میان کوی یابد خاص و عام
(The flesh of) the sacrificed cow and thin loaves of bread will be scattered quickly over the dogs and the beggars.”
گاو قربانی و نانهای تنک ** بر سگان و سایلان ریزد سبک
The death of the horse and mule and the death of the slave were bringing round the doom of this foolish deluded man.
مرگ اسپ و استر و مرگ غلام ** بد قضا گردان این مغرور خام
He fled (escaped) from the loss of wealth and from grief thereat: he increased his wealth and shed his own blood.
از زیان مال و درد آن گریخت ** مال افزون کرد و خون خویش ریخت
These austerities of dervishes—what are they for? (The reason is) that that tribulation (imposed) on the body is (in effect) the everlasting life of spirits.
این ریاضتهای درویشان چراست ** کان بلا بر تن بقای جانهاست
Unless a (mystic) traveller gains the everlasting life of his (spiritual) self, how should he make his body a sick and perishing (thing)?3350
تا بقای خود نیابد سالکی ** چون کند تن را سقیم و هالکی
How should he move his hand to (acts of) altruism and (devotional) work unless he sees (the salvation of) his soul in exchange for what is given (by him)?
دست کی جنبد به ایثار و عمل ** تا نبیند داده را جانش بدل
That one who gives without expectation of (any) gains—that one is God, is God, is God,
آنک بدهد بی امید سودها ** آن خدایست آن خدایست آن خدا
Or the friend of God (the saint), who has assumed the nature of God and has become luminous and has received the Absolute Radiance;
یا ولی حق که خوی حق گرفت ** نور گشت و تابش مطلق گرفت
For He is rich, while all except Him are poor: how should a poor man say “Take” without compensation?
کو غنی است و جز او جمله فقیر ** کی فقیری بی عوض گوید که گیر
Till a child sees that the apple is there, it will not give up from its hand the stinking onion.3355
تا نبیند کودکی که سیب هست ** او پیاز گنده را ندهد ز دست
All these market-folk, for the sake of this (worldly) object, are seated on the benches (in the shops) in the hope of (receiving) compensation:
این همه بازار بهر این غرض ** بر دکانها شسته بر بوی عوض
They offer a hundred fine articles of merchandise, and within their hearts they are intent on compensations.
صد متاع خوب عرضه می‌کنند ** واندرون دل عوضها می‌تنند
O man of the (true) Religion, you will not hear a single salaam (blessing) whereof the end will not pluck your sleeve (and demand something of you).
یک سلامی نشنوی ای مرد دین ** که نگیرد آخرت آن آستین
I have never heard a disinterested salaam from high or low, O brother—and (I give) the salaam (to thee)—
بی طمع نشنیده‌ام از خاص و عام ** من سلامی ای برادر والسلام
Except the salaam of God. Come, seek that (salaam) from house to house, from place to place, and from street to street!3360
جز سلام حق هین آن را بجو ** خانه خانه جا بجا و کو بکو
From the mouth of the man who has a good scent (for spiritual things) I heard both the message and the salaam of God;
از دهان آدمی خوش‌مشام ** هم پیام حق شنودم هم سلام
And in the hope of that (salaam) I am listening with my heart to the salaams of (all) the rest (as though they were) sweeter than life.
وین سلام باقیان بر بوی آن ** من همی‌نوشم به دل خوشتر ز جان
His (the saint's) salaam has become the salaam of God because he has set fire to the household of self.
زان سلام او سلام حق شدست ** کتش اندر دودمان خود زدست
He has died to self and become living through the Lord: hence the mysteries of God are on his lips.
مرده است از خود شده زنده برب ** زان بود اسرار حقش در دو لب
The death of the body in self-discipline is life: the sufferings of this body are (the cause of) everlastingness to the spirit.3365
مردن تن در ریاضت زندگیست ** رنج این تن روح را پایندگیست
That wicked man had lent ear: he was hearing from his cock the news (of his death).
گوش بنهاده بد آن مرد خبیث ** می‌شنود او از خروسش آن حدیث
How that person ran to Moses for protection when he heard from the cock the announcement of his death.
دویدن آن شخص به سوی موسی به زنهار چون از خروس خبر مرگ خود شنید
When he heard these things, he started running in hot haste: he went to the door of Moses, with whom God conversed.
چون شنید اینها دوان شد تیز و تفت ** بر در موسی کلیم الله رفت
He was rubbing his face in the dust from fear, saying, “Save me from this (doom), O Kalím!”
رو همی‌مالید در خاک او ز بیم ** که مرا فریاد رس زین ای کلیم
He (Moses) said, “Go, sell thyself and escape! Since thou hast become expert (in avoiding loss), jump out of the pit (of death)!
گفت رو بفروش خود را و بره ** چونک استا گشته‌ای بر جه ز چه
Throw the loss upon true believers! Make thy purses and scrips double (in size)!3370
بر مسلمانان زیان انداز تو ** کیسه و همیانها را کن دوتو
I beheld in the brick this destiny which to thee became visible (only) in the mirror.
من درون خشت دیدم این قضا ** که در آیینه عیان شد مر ترا
The intelligent man sees with his heart the end (final result) at the first (in the beginning); he that is lacking in knowledge sees it (only) at the end.”
عاقل اول بیند آخر را بدل ** اندر آخر بیند از دانش مقل
Once more he (the doomed man) made lamentation, saying, “O thou who hast goodly qualities, do not beat me on the head, do not rub into my face (the sin I have committed).
باز زاری کرد کای نیکوخصال ** مر مرا در سر مزن در رو ممال
That (sin) issued from me because I was unworthy: do thou give good recompense to my unworthy (action).”
از من آن آمد که بودم ناسزا ** ناسزایم را تو ده حسن الجزا
He (Moses) said, “An arrow sped from the (archer's) thumb-stall, my lad: ’tis not the rule that it should come back to the source (the place whence it started);3375
گفت تیری جست از شست ای پسر ** نیست سنت کید آن واپس به سر
But I will crave of (God's) good dispensation that thou mayst take the Faith away with thee at that time (of departing from the world).
لیک در خواهم ز نیکوداوری ** تا که ایمان آن زمان با خود بری
When thou hast taken the Faith away (with thee), thou art living: when thou goest with the Faith, thou art enduring (for ever).”
چونک ایمان برده باشی زنده‌ای ** چونک با ایمان روی پاینده‌ای
At the same instant the Khwája became indisposed, so that he felt qualms, and they brought the basin.
هم در آن دم حال بر خواجه بگشت ** تا دلش شوریده و آوردند طشت