(Both) the dry and fresh bough are near to the sun: how should the sun be screened off from either?
شاخ خشک و تر قریب آفتاب ** آفتاب از هر دو کی دارد حجاب
But where is the nearness of the sappy bough, from which you eat ripe fruit?
لیک کو آن قربت شاخ طری ** که ثمار پخته از وی می‌خوری
From nearness to the sun let the dry bough get (if it can) anything besides withering sooner!
شاخ خشک از قربت آن آفتاب ** غیر زوتر خشک گشتن گو بیاب
O man without wisdom, do not be an inebriate of the sort that (when) he comes (back) to his wits he feels sorry;710
آنچنان مستی مباش ای بی‌خرد ** که به عقل آید پشیمانی خورد
Nay, be one of those inebriates on account of whom, whilst they are drinking the wine (of Divine Love), mature (strong) intellects suffer regret.
بلک از آن مستان که چون می می‌خورند ** عقلهای پخته حسرت می‌برند
O thou who, like a cat, hast caught (nothing better than) an old mouse, if thou art pot-valiant with that wine (of Love), catch the Lion!
ای گرفته همچو گربه موش پیر ** گر از آن می شیرگیری شیر گیر
O thou who hast quaffed the cup of Naught from a phantom, do not reel like them that are intoxicated with the (Divine) realities.
ای بخورده از خیالی جام هیچ ** همچو مستان حقایق بر مپیچ
Thou art falling to this side and that, like the drunken: O thou (who art) on this side, there is no passage for thee on that side.
می‌فتی این سو و آن سو مست‌وار ** ای تو این سو نیستت زان سو گذار
If thou (ever) find the way to that side, thenceforth toss thy head now to this side, now to that!715
گر بدان سو راه یابی بعد از آن ** گه بدین سو گه بدان سو سر فشان
Thou art all on this side, (therefore) do not idly boast of that side: since thou hast not (died) the death (to self), do not agonise thyself in vain.
جمله این سویی از آن سو کپ مزن ** چون نداری مرگ هرزه جان مکن
He with the soul of Khadir, (he) that does not shrink from death—if he know not the created (world), ’tis fitting.
آن خضرجان کز اجل نهراسد او ** شاید ار مخلوق را نشناسد او
Thou sweetenest thy palate with the savour of false imagination; thou blowest into the bag of selfhood and fillest it:
کام از ذوق توهم خوش کنی ** در دمی در خیک خود پرش کنی
Then, at one prick of a needle thou art emptied of wind— may no intelligent man's body be fat (swollen) like this!
پس به یک سوزن تهی گردی ز باد ** این چنین فربه تن عاقل مباد
Thou makest pots of snow in winter: when they see the water how shall they maintain that (former) constancy?720
کوزه‌ها سازی ز برف اندر شتا ** کی کند چون آب بیند آن وفا
How the jackal fell into the dyeing-vat and was dyed with many colours and pretended amongst the jackals that he was a peacock.
افتادن شغال در خم رنگ و رنگین شدن و دعوی طاوسی کردن میان شغالان
A certain jackal went into the dyeing-vat, stayed in the vat for a while,
آن شغالی رفت اندر خم رنگ ** اندر آن خم کرد یک ساعت درنگ
And then arose, his skin having become particoloured, saying, ‘I have become the Peacock of ‘Illiyyín.’’
پس بر آمد پوستش رنگین شده ** که منم طاووس علیین شده
His coloured fur had gained a charming brilliance, and the sun shone upon those colours.
پشم رنگین رونق خوش یافته ** آفتاب آن رنگها بر تافته
He beheld himself green and red and roan and yellow, (so) he presented himself (gleefully) to the jackals.
دید خود را سبز و سرخ و فور و زرد ** خویشتن را بر شغالان عرضه کرد
They all said, “O little jackal, what is the matter, that thou hast in thy head manifold exultation?725
جمله گفتند ای شغالک حال چیست ** که ترا در سر نشاطی ملتویست
Because of exultation thou hast turned aside from us (with disdain): whence hast thou brought this arrogance?”
از نشاط از ما کرانه کرده‌ای ** این تکبر از کجا آورده‌ای
One of the jackals went to him and said, “O so-and-so, hast thou acted deceitfully or hast thou (really) become one of those whose hearts rejoice (in God)?
یک شغالی پیش او شد کای فلان ** شید کردی یا شدی از خوش‌دلان
Thou hast acted deceitfully to the end that thou mayest jump on to the pulpit and by thy palaver give this folk (the feeling of) regret.
شید کردی تا به منبر بر جهی ** تا ز لاف این خلق را حسرت دهی
Thou hast striven much, (but) thou hast not felt any (spiritual) ardour; hence from deceit thou hast exhibited a piece of impudence.”
بس بکوشیدی ندیدی گرمیی ** پس ز شید آورده‌ای بی‌شرمیی
(Spiritual) ardour belongs to the saints and prophets; on the other hand, impudence is the refuge of every impostor;730
گرمی آن اولیا و انبیاست ** باز بی‌شرمی پناه هر دغاست
For they draw the people's attention to themselves, saying, “We are happy (with God),” though within (at heart) they are exceedingly unhappy.
که التفات خلق سوی خود کشند ** که خوشیم و از درون بس ناخوشند
How a braggart greased his lips and moustache every morning with the skin of a fat sheep's tail and came amongst his companions, saying, “I have eaten such and such (viands).”
چرب کردن مرد لافی لب و سبلت خود را هر بامداد به پوست دنبه و بیرون آمدن میان حریفان کی من چنین خورده‌ام و چنان
A person, who (on account of his poverty) was lightly esteemed, used to grease his moustaches every morning
پوست دنبه یافت شخصی مستهان ** هر صباحی چرب کردی سبلتان
And go amongst the munificent (the rich), saying, “I have eaten some wellgreased food at the party.”
در میان منعمان رفتی که من ** لوت چربی خورده‌ام در انجمن
He would gaily put his hand on his moustache as a sign, meaning, “Look at my moustache!
دست بر سبلت نهادی در نوید ** رمز یعنی سوی سبلت بنگرید
For this is the witness to the truth of my words, and this is the token of my eating greasy and delicious food.”735
کین گواه صدق گفتار منست ** وین نشان چرب و شیرین خوردنست
His belly would say in soundless (mute) response, “May God destroy the plots of the liars!
اشکمش گفتی جواب بی‌طنین ** که اباد الله کید الکاذبین
Thy boasting hath set me on fire: may that greasy moustache of thine be torn out!
لاف تو ما را بر آتش بر نهاد ** کان سبال چرب تو بر کنده باد
Were it not for thy foul boasting, O beggar, some generous man would have taken pity on me;
گر نبودی لاف زشتت ای گدا ** یک کریمی رحم افکندی به ما
And if thou hadst shown the ailment and hadst not played false, some physician would have prepared a remedy for it.”
ور نمودی عیب و کژ کم باختی ** یک طبیبی داروی او ساختی
God hath said, “Do not move ear or tail crookedly:their veracity shall profit the veracious.”740
گفت حق که کژ مجنبان گوش و دم ** ینفعن الصادقین صدقهم
Ne recurvatus in antro dormiveris, O tu qui passus es nocturnam pollutionem: reveal that which you have, and act straight; [Do not sleep bent in a cave, O you (who have) soiled (yourself) in the night (with sperm): reveal that which you have, and act straight;]
گفت اندر کژ مخسپ ای محتلم ** آنچ داری وا نما و فاستقم
Or if you tell not your fault, at least refrain from (idle) talk: do not kill yourself by ostentation and trickery.
ور نگویی عیب خود باری خمش ** از نمایش وز دغل خود را مکش
If you have got any money, do not open your mouth: there are touchstones on the Way,
گر تو نقدی یافتی مگشا دهان ** هست در ره سنگهای امتحان
And for the touchstones too there are tests concerning their own (inward) states.
سنگهای امتحان را نیز پیش ** امتحانها هست در احوال خویش
God hath said, “From birth unto death they are tried every year twice.”745
گفت یزدان از ولادت تا بحین ** یفتنون کل عام مرتین
There is test upon test, O father: beware, do not (be ready to) buy yourself at the smallest test.
امتحان در امتحانست ای پدر ** هین به کمتر امتحان خود را مخر
How Bal‘am the son of Bá‘úr was (felt himself) secure, because the Lord had made (many) tests (of him) and he had come through them honourably.
آمن بودن بلعم باعور کی امتحانها کرد حضرت او را و از آنها روی سپید آمده بود
Bal‘am the son of Bá‘úr and the accursed Iblís were disgraced at the ultimate test.
بلعم باعور و ابلیس لعین ** ز امتحان آخرین گشته مهین
He (the boastful hypocrite), by his pretension, desires to be (reputed) rich, (but) his belly is execrating his moustache,
او بدعوی میل دولت می‌کند ** معده‌اش نفرین سبلت می‌کند
Crying, “Display that which he is hiding! He has consumed me (with anguish): O God, expose him!”
کانچ پنهان می‌کند پیدایش کن ** سوخت ما را ای خدا رسواش کن
All the members of his body are his adversaries, for he prates of spring (while) they are in December.750
جمله اجزای تنش خصم ویند ** کز بهاری لافد ایشان در دیند
Vain talk repels acts of kindness and tears off the bough of pity from the trunk of the tree.
لاف وا داد کرمها می‌کند ** شاخ رحمت را ز بن بر می‌کند
Bring forward (practise) honesty, or else be silent, and then behold pity and enjoy it.
راستی پیش آر یا خاموش کن ** وانگهان رحمت ببین و نوش کن
That belly became the adversary of his moustache and secretly had recourse to prayer,
آن شکم خصم سبال او شده ** دست پنهان در دعا اندر زده
Crying, “O God, expose this idle brag of the base, in order that the pity of the noble may be moved towards me.”
کای خدا رسوا کن این لاف لام ** تا بجنبد سوی ما رحم کرام
The belly's prayer was answered: the ardency of need put out a flag.755
مستجاب آمد دعای آن شکم ** شورش حاجت بزد بیرون علم
God hath said, “Though thou be a profligate and idolater, I will answer when thou callest Me.”
گفت حق گر فاسقی و اهل صنم ** چون مرا خوانی اجابتها کنم