The evil they spoke of me is (but) a hundredth part (of that which I have committed): this is clearly known to me, if any one has a doubt (concerning it).
آنچ گفتندم ز بد از صد یکیست ** بر من این کشفست ار کس را شکیست
What does any one know of me but a little—(what but) one of my thousand sins and evil deeds?
کس چه می‌داند ز من جز اندکی ** از هزاران جرم و بد فعلم یکی
I know, and He who draws a veil (of concealment) over me (knows) my sins and the wickedness of my conduct.
من همی دانم و آن ستار من ** جرمها و زشتی کردار من
At first an Iblís was my teacher; afterwards Iblís was (mere) wind in comparison with me.2305
اول ابلیسی مرا استاد بود ** بعد از آن ابلیس پیشم باد بود
God saw all that (iniquity), (but) made as though He saw it not, lest I should be openly dishonoured by its exposure.
حق بدید آن جمله را نادیده کرد ** تا نگردم در فضیحت روی‌زرد
Moreover, (the Divine) Mercy exercised the furrier's craft on me and bestowed on me a repentance sweet as life.
باز رحمت پوستین دوزیم کرد ** توبه‌ی شیرین چو جان روزیم کرد
Whatever (ill deeds) I had done, it took them as not having been done; and my undone (acts of) obedience it took as having been performed.
هر چه کردم جمله ناکرده گرفت ** طاعت ناکرده آورده گرفت
It made me free (pure and noble) as the cypress and the lily; it made me glad of heart as fortune and felicity.
هم‌چو سرو و سوسنم آزاد کرد ** هم‌چو بخت و دولتم دلشاد کرد
It inscribed my name in the register of the righteous: I was one doomed to Hell; it gave me Paradise.2310
نام من در نامه‌ی پاکان نوشت ** دوزخی بودم ببخشیدم بهشت
(When) I cried ‘Alas,’ my ‘Alas’ became a rope, and the rope was let down into my well.
آه کردم چون رسن شد آه من ** گشت آویزان رسن در چاه من
I clutched that rope and climbed out: I became glad and strong and stout and rosy.
آن رسن بگرفتم و بیرون شدم ** شاد و زفت و فربه و گلگون شدم
(Formerly) I was lying in misery at the bottom of a well: now I am not contained in the whole world.
در بن چاهی همی‌بودم زبون ** در همه عالم نمی‌گنجم کنون
Praises be unto Thee, O God! Thou didst suddenly put me afar from sorrow.
آفرینها بر تو بادا ای خدا ** ناگهان کردی مرا از غم جدا
If the tip of every hair of me should gain a tongue (power to speak), (yet) the thanks due to Thee are inexpressible.2315
گر سر هر موی من یابد زبان ** شکرهای تو نیاید در بیان
Amidst these gardens and fountains I am crying to the people, ‘Oh, would that my folk did but know!’”
می‌زنم نعره درین روضه و عیون ** خلق را یا لیت قومی یعلمون
How the princess again invited Nasúh to shampoo her, after his repentance had taken firm hold and was accepted (by God), and how he made an excuse and refused to comply.
باز خواندن شه‌زاده نصوح را از بهر دلاکی بعد از استحکام توبه و قبول توبه و بهانه کردن او و دفع گفتن
Afterwards some one came (to Nasúh), saying, “The daughter of our sovereign graciously invites thee.
بعد از آن آمد کسی کز مرحمت ** دختر سلطان ما می‌خواندت
The King's daughter invites thee: come and wash her head now, O devout one.
دختر شاهت همی‌خواند بیا ** تا سرش شویی کنون ای پارسا
Her heart desires no shampooer except thee to massage her or wash her with clay.”
جز تو دلاکی نمی‌خواهد دلش ** که بمالد یا بشوید با گلش
He answered, “Begone, begone! My hand is not in practice, and thy (friend) Nasúh is now fallen sick.2320
گفت رو رو دست من بی‌کار شد ** وین نصوح تو کنون بیمار شد
Go, look for some one else hastily and speedily, for by God my hand has gone out of business.”
رو کسی دیگر بجو اشتاب و تفت ** که مرا والله دست از کار رفت
(Then) he said to himself, “My sin passed beyond (all) bounds: how should that terror and anguish (ever) go from my mind?
با دل خود گفت کز حد رفت جرم ** از دل من کی رود آن ترس و گرم
I died (to self) once (and for all), and (then) I came back (to spiritual life): I tasted the bitterness of death and non-existence.
من بمردم یک ره و باز آمدم ** من چشیدم تلخی مرگ و عدم
I have turned to God with real repentance: I will not break (that vow) till my soul shall be parted from my body.
توبه‌ای کردم حقیقت با خدا ** نشکنم تا جان شدن از تن جدا
After such a tribulation, whose foot should move towards danger a second time, unless it be (the foot of) an ass?”2325
بعد آن محنت کرا بار دگر ** پا رود سوی خطر الا که خر
Story demonstrating that (when) a person repents and feels remorse and then forgets his feelings of remorse and tries again what he has tried (before), he falls into everlasting perdition. Unless his repentance be reinforced by a (great) firmness and strength and by a (great) sweetness and acceptance (experienced inwardly), it is like a rootless tree, more faded and withered every day. We take refuge with God (from that).
حکایت در بیان آنک کسی توبه کند و پشیمان شود و باز آن پشیمانیها را فراموش کند و آزموده را باز آزماید در خسارت ابد افتد چون توبه‌ی او را ثباتی و قوتی و حلاوتی و قبولی مدد نرسد چون درخت بی‌بیخ هر روز زردتر و خشک‌تر نعوذ بالله
(Once) there was a washerman, who had an ass with a sore on its back and empty-bellied and lean.
گازری بود و مر او را یک خری ** پشت ریش اشکم تهی و لاغری
(He kept it) in ground covered with stones, where no grass grew: from morning till night it went without food and shelter.
در میان سنگ لاخ بی‌گیاه ** روز تا شب بی‌نوا و بی‌پناه
Except water, there was nothing for it to eat or drink: the ass was in that miserable state by day and by night.
بهر خوردن جز که آب آنجا نبود ** روز و شب بد خر در آن کور و کبود
In the neighbourhood was a reed-bed and a jungle, where a lion lived whose occupation was hunting.
آن حوالی نیستان و بیشه بود ** شیر بود آنجا که صیدش پیشه بود
A battle took place between the lion and a fierce elephant: the lion was wounded and disabled from going to hunt.2330
شیر را با پیل نر جنگ اوفتاد ** خسته شد آن شیر و ماند از اصطیاد
On account of his weakness he was unable to hunt for some time, and the (smaller) wild animals were deprived of their morning-meal;
مدتی وا ماند زان ضعف از شکار ** بی‌نوا ماندند دد از چاشت‌خوار
For they used to eat the lion's leavings: when the lion became ill they suffered distress.
زانک باقی‌خوار شیر ایشان بدند ** شیر چون رنجور شد تنگ آمدند
The lion gave orders to a fox, saying, “Go and hunt an ass for me.
شیر یک روباه را فرمود رو ** مر خری را بهر من صیاد شو
If you find an ass round about the meadow, go, charm him with specious talk, beguile him, and bring him (here).
گر خری یابی به گرد مرغزار ** رو فسونش خوان فریبانش بیار
As soon as I gain some strength from (eating) the flesh of the ass, then afterwards I will seize another victim.2335
چون بیابم قوتی از گوشت خر ** پس بگیرم بعد از آن صیدی دگر
I will eat (only) a little, ye (shall have) the rest: I am the means (appointed) for you as regards (your supply of) food.
اندکی من می‌خورم باقی شما ** من سبب باشم شما را در نوا
Procure for me either an ass or an ox: address (to them) some of the charming words that you know (how to use).
یا خری یا گاو بهر من بجوی ** زان فسونهایی که می‌دانی بگوی
Deprive him of his wits by flatteries and fair words and bring him here.”
از فسون و از سخنهای خوشش ** از سرش بیرون کن و اینجا کشش
Parable of the Qutb (Pole), who is the gnostic united with God, in respect of his dispensing to the people their rations of forgiveness and mercy in the order and degree which God inspires him to observe; and a comparison of him with the lion, for the (smaller) wild animals partake of the lion's rations and eat his leavings in proportion to their nearness to him—not nearness in space but nearness in quality. The details of this (subject) are many, and God is the (best) Guide.
تشبیه کردن قطب کی عارف واصلست در اجری دادن خلق از قوت مغفرت و رحمت بر مراتبی کی حقش الهام دهد و تمثیل بشیر که دد اجری خوار و باقی خوار ویند بر مراتب قرب ایشان بشیر نه قرب مکانی بلک قرب صفتی و تفاصیل این بسیارست والله الهادی
The Qutb is (like) the lion, and it is his business to hunt: (all) the rest, (namely), these people (of the world), eat his leavings.
قطب شیر و صید کردن کار او ** باقیان این خلق باقی‌خوار او
So far as you can, endeavour to satisfy the Qutb, so that he may gain strength and hunt the wild beasts.2340
تا توانی در رضای قطب کوش ** تا قوی گردد کند صید وحوش
When he is ailing, the people remain unfed, for all food provided for the gullet comes from the hand of reason,
چو برنجد بی‌نوا مانند خلق ** کز کف عقلست جمله رزق حلق
Since the ecstasies (spiritual experiences) of the people are (only) his leavings. Keep this (in mind), if your heart desires the (spiritual) prey.
زانک وجد حلق باقی خورد اوست ** این نگه دار ار دل تو صیدجوست
He is like the reason, and the people are like the members of the body: the management of the body depends on the reason.
او چو عقل و خلق چون اعضا و تن ** بسته‌ی عقلست تدبیر بدن
The weakness of the Qutb is bodily, not spiritual: the weakness lies in the Ship (Ark), not in Noah.
ضعف قطب از تن بود از روح نی ** ضعف در کشتی بود در نوح نی
The Qutb is he who turns round himself, (while) round him is the revolution of the celestial spheres.2345
قطب آن باشد که گرد خود تند ** گردش افلاک گرد او بود
Lend some assistance in repairing his (bodily) ship, if you have become his favourite slave and devoted servant.
یاریی ده در مرمه‌ی کشتی‌اش ** گر غلام خاص و بنده گشتی‌اش
Your assistance is (really) advantageous to you, not to him: God hath said, “If ye help God, ye will be helped.”
یاریت در تو فزاید نه اندرو ** گفت حق ان تنصروا الله تنصروا
Hunt like the fox and sacrifice your prey to him (the Qutb), that you may gain in return a thousand preys and more.
هم‌چو روبه صید گیر و کن فداش ** تا عوض گیری هزاران صید بیش
The prey caught by the (obedient) disciple is (presented alive) after the manner of the fox, (but) the froward hyena catches prey (that is already) dead.
روبهانه باشد آن صید مرید ** مرده گیرد صید کفتار مرید
If you present the dead (prey) to him (the Qutb), it will become living: filth (when placed) in the orchard will produce (fruit).2350
مرده پیش او کشی زنده شود ** چرک در پالیز روینده شود
The fox said to the lion, “I will serve thee (obediently): I will contrive expedients and rob him (the ass) of his wits.
گفت روبه شیر را خدمت کنم ** حیله‌ها سازم ز عقلش بر کنم