For this cause the sweet-mouthed Sage utters a curse on the rider who does not dismount from the body.
زین کند نفرین حکیم خوش‌دهن ** بر سواری کو فرو ناید ز تن
How should love for the Lord be inferior to love for Laylá? To become a ball for His sake is more worthy.
عشق مولی کی کم از لیلی بود ** گوی گشتن بهر او اولی بود
Become a ball, turn on the side which is sincerity, (and go) rolling, rolling in the curve of the bat of Love,
گوی شو می‌گرد بر پهلوی صدق ** غلط غلطان در خم چوگان عشق
For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).
کین سفر زین پس بود جذب خدا ** وان سفر بر ناقه باشد سیر ما
Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind.1560
این چنین سیریست مستثنی ز جنس ** کان فزود از اجتهاد جن و انس
Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!
این چنین جذبیست نی هر جذب عام ** که نهادش فضل احمد والسلام
How the slave wrote to the King a statement complaining of the reduction of his allowance
نوشتن آن غلام قصه‌ی شکایت نقصان اجری سوی پادشاه
Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King
قصه کوته کن برای آن غلام ** که سوی شه بر نوشتست او پیام
He is sending to the gracious King a statement filled with wrangling and self-conceit and hatred.
قصه پر جنگ و پر هستی و کین ** می‌فرستد پیش شاه نازنین
The body is (like) a letter: look into it (and see) whether it is worthy of the King; then take it (to Him).
کالبد نامه‌ست اندر وی نگر ** هست لایق شاه را آنگه ببر
Go into a corner, open the letter, read (it), see whether its‘ words are suitable to kings.1565
گوشه‌ای رو نامه را بگشا بخوان ** بین که حرفش هست در خورد شهان
If it be not suitable, tear it in pieces and write another letter and remedy (the fault).
گر نباشد درخور آن را پاره کن ** نامه‌ی دیگر نویس و چاره کن
But do not think it is easy to open the letter which is the body; otherwise every one would plainly see the secret of the heart.
لیک فتح نامه‌ی تن زپ مدان ** ورنه هر کس سر دل دیدی عیان
How hard and difficult is it to open the letter! ‘Tis a task for men, not for children playing at knuckle
نامه بگشادن چه دشوارست و صعب ** کار مردانست نه طفلان کعب
We have all become satisfied with (reading) the table of contents, because we are steeped in cupidity and vain desire.
جمله بر فهرست قانع گشته‌ایم ** زانک در حرص و هوا آغشته‌ایم
The table of contents is a snare for the vulgar, that they may think the text of the scroll is like that (table).1570
باشد آن فهرست دامی عامه را ** تا چنان دانند متن نامه را
Open the title-page, do not turn your neck aside from these words—and God best knoweth the right course.
باز کن سرنامه را گردن متاب ** زین سخن والله اعلم بالصواب
That title is like a declaration made by the tongue: examine the text of the scroll, namely, the bosom (your inward self),
هست آن عنوان چو اقرار زبان ** متن نامه‌ی سینه را کن امتحان
(And see) whether it is in agreement with your declaration, in order that your actions may not be hypocritical.
که موافق هست با اقرار تو ** تا منافق‌وار نبود کار تو
When you are carrying a very heavy sack, you must not fail to look into it,
چون جوالی بس گرانی می‌بری ** زان نباید کم که در وی بنگری
(To see) what of sour and sweet you have in the sack. If it is worth bringing along, bring it;1575
که چه داری در جوال از تلخ و خوش ** گر همی ارزد کشیدن را بکش
Otherwise, empty your sack of the stones (in it), and redeem yourself from this fruitless toil and disgrace.
ورنه خالی کن جوالت را ز سنگ ** باز خر خود را ازین بیگار و ننگ
Put in the sack that (only) which must be brought to righteous sultans and kings.
در جوال آن کن که می‌باید کشید ** سوی سلطانان و شاهان رشید
Story of the divine with a big turban and the man who carried it off, and how he (the divine) shouted, “Undo it and see what you are taking: then take it (if you wish)!”
حکایت آن فقیه با دستار بزرگ و آنک بربود دستارش و بانگ می‌زد کی باز کن ببین کی چه می‌بری آنگه ببر
A certain divine had collected some old rags and wound them in his turban,
یک فقیهی ژنده‌ها در چیده بود ** در عمامه‌ی خویش در پیچیده بود
In order that it might become big and look grand when he came into the assembly in the Hatím.
تا شود زفت و نماید آن عظیم ** چون در آید سوی محفل در حطیم
He had clipped the rags from (various) garments and outwardly embellished the turban with them.1580
ژنده‌ها از جامه‌ها پیراسته ** ظاهرا دستار از آن آراسته
The exterior of the turban was like a robe of Paradise, (but) it was shameful and ugly within, like the hypocrite.
ظاهر دستار چون حله‌ی بهشت ** چون منافق اندرون رسوا و زشت
Shreds of dalq (dervish-cloak) and cotton and fur were buried inside that turban.
پاره پاره دلق و پنبه و پوستین ** در درون آن عمامه بد دفین
He had set his face towards the college at dawn, that by means of this false dignity he might gain (material) blessings.
روی سوی مدرسه کرده صبوح ** تا بدین ناموس یابد او فتوح
A clothes-robber stood waiting on the dark road to practise his craft.
در ره تاریک مردی جامه کن ** منتظر استاده بود از بهر فن
He snatched the turban from his head, and then started to run in order that he might settle the business.1585
در ربود او از سرش دستار را ** پس دوان شد تا بسازد کار را
Thereupon the divine shouted at him, saying, “O son, undo the turban (first), then take it (away with you).
پس فقیهش بانگ برزد کای پسر ** باز کن دستار را آنگه ببر
Even as you are flying with four wings (very rapidly), (with the same speed) undo the gift which you are taking away.
این چنین که چار پره می‌پری ** باز کن آن هدیه را که می‌بری
Undo it and rub (feel) with your hand, then take it if you like: I sanction (that).”
باز کن آن را به دست خود بمال ** آنگهان خواهی ببر کردم حلال
When he who was fleeing undid it, a hundred thousand rags dropped on the road.
چونک بازش کرد آنک می‌گریخت ** صد هزاران ژنده اندر ره بریخت
Of that big improper turban of his there remained in his (the robber's) hand (only) an ell of old cloth.1590
زان عمامه‌ی زفت نابایست او ** ماند یک گز کهنه‌ای در دست او
He dashed the rag on the ground, saying, “O worthless man, by this fraud you have put me out of business (deprived me of profit).”
بر زمین زد خرقه را کای بی‌عیار ** زین دغل ما را بر آوردی ز کار
The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).
نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو
He (the divine) said, “I defrauded (you), but (at the same time) I declared to you the (truth of the) matter by way of admonition.”
گفت بنمودم دغل لیکن ترا ** از نصیحت باز گفتم ماجرا
Likewise the World, though it blossomed delightfully (made a fair show), at the same time uttered a (warning) cry and declared its faithlessness.
هم‌چنین دنیا اگر چه خوش شکفت ** بانگ زد هم بی‌وفایی خویش گفت
In this (realm of) existence and corruption, O master, existence is the fraud and that corruption is the admonition.
اندرین کون و فساد ای اوستاد ** آن دغل کون و نصیحت آن فساد
Existence says, “Come, I am delectable,” and its corruption says, “Go, I am nothing.”1595
کون می‌گوید بیا من خوش‌پیم ** وآن فسادش گفته رو من لا شی‌ام
O thou that bitest thy lip (in admiration) at the beauty of spring, look on the coldness and paleness of autumn.
ای ز خوبی بهاران لب گزان ** بنگر آن سردی و زردی خزان
In the daytime thou didst deem the countenance of the sun beauteous: remember its death in the moment of setting.
روز دیدی طلعت خورشید خوب ** مرگ او را یاد کن وقت غروب
Thou sawest the full-moon on this lovely firmament: observe also its anguish (caused by the loss of visibility) during the interlunar period.
بدر را دیدی برین خوش چار طاق ** حسرتش را هم ببین اندر محاق
A boy, on account of his beauty, became the lord of the people: after the morrow he became doting and exposed to the scorn of the people.
کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق
If the body of those in the fresh bloom of youth has made thee a prey, after (it has come to) old age behold a body (bleached) like a cotton plantation.1600
گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار
O thou who hast seen rich viands, arise and see the residue thereof in the latrine.
ای بدیده لوتهای چرب خیز ** فضله‌ی آن را ببین در آب‌ریز
Say to the filth, “Where is that beauty of thine—the savour and goodliness and (sweet) scent (which thou hadst) in the dish?”
مر خبث را گو که آن خوبیت کو ** بر طبق آن ذوق و آن نغزی و بو
It replies, “That (beauty) was the bait: I was its trap: since thou hast fallen a prey (to it), the bait has become hidden.”
گوید او آن دانه بد من دام آن ** چون شدی تو صید شد دانه نهان
Many fingers that in handicraft (skill and dexterity) were the envy of master craftsmen have at last become trembling.
بس انامل رشک استادان شده ** در صناعت عاقبت لرزان شده
The soul-like intoxicating narcissus-eye (of the beloved)—see it dimmed at last and water trickling from it.1605
نرگس چشم خمار هم‌چو جان ** آخر اعمش بین و آب از وی چکان