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5
2434-2483

  • From asininity he (the ass) did not say to him, “O accursed one, thou art (come) from there: how art thou so wretched?
  • از خری او را نمی‌گفت ای لعین  ** تو از آن‌جایی چرا زاری چنین 

  • Where is thy gaiety and fatness and comeliness? What is (the meaning of) this lean starved body of thine? 2435
  • کو نشاط و فربهی و فر تو  ** چیست این لاغر تن مضطر تو 

  • If thy description of the meadow is not (mere) falsehood and fiction, then why is thine eye not intoxicated (enraptured) by it?
  • شرح روضه گر دروغ و زور نیست  ** پس چرا چشمت ازو مخمور نیست 

  • These greedy looks and this blindness are the result of thy beggarliness, not of (spiritual) sovereignty.
  • این گدا چشمی و این نادیدگی  ** از گدایی تست نه از بگلربگی 

  • Since thou hast come from the fountain, how art thou dry (thirsty)? And if thou art (fragrant like) the gland of the musk-deer, where is the fragrance of musk?
  • چون ز چشمه آمدی چونی تو خشک  ** ور تو ناف آهویی کو بوی مشک 

  • How is there no trace in thee of that which thou sayest and describest, O exalted one?”
  • زانک می‌گویی و شرحش می‌کنی  ** چون نشانی در تو نامد ای سنی 

  • Parable of the camel, explaining that when some one tells of his good fortune and you do not perceive in him any appearance or sign of welfare, there is reason to suspect that he is an imitator therein (of those who have really attained to spiritual felicity).
  • مثل آوردن اشتر در بیان آنک در مخبر دولتی فر و اثر آن چون نبینی جای متهم داشتن باشد کی او مقلدست در آن 

  • A certain man asked a camel, “Hey, whence comest thou, O thou whom fortune attends? 2440
  • آن یکی پرسید اشتر را که هی  ** از کجا می‌آیی ای اقبال پی 

  • He replied, “From the hot-bath in thy street.” Said the other, “Truly, ’tis manifest in (the state of) thy knees!”
  • گفت از حمام گرم کوی تو  ** گفت خود پیداست در زانوی تو 

  • (When) Pharaoh, the obstinate rebel, saw Moses' snake, he begged for a respite and showed meekness.
  • مار موسی دید فرعون عنود  ** مهلتی می‌خواست نرمی می‌نمود 

  • The men of intelligence said, “This man (Pharaoh) ought to have been fiercer, since he is the Lord of the Judgement.
  • زیرکان گفتند بایستی که این  ** تندتر گشتی چو هست او رب دین 

  • Whether the miracle was a dragon or a snake, what has become of the pride and wrath proper to his divinity?
  • معجزه‌گر اژدها گر مار بد  ** نخوت و خشم خدایی‌اش چه شد 

  • If he is the Supreme Lord seated on the throne, what is this blandishment on account of a single worm?” 2445
  • رب اعلی گر ویست اندر جلوس  ** بهر یک کرمی چیست این چاپلوس 

  • So long as your fleshly soul is intoxicated with the dessert and date-wine (of sensuality), know that your spirit has not beheld the cluster belonging to the World Unseen,
  • نفس تو تا مست نقلست و نبید  ** دانک روحت خوشه‌ی غیبی ندید 

  • For the signs of that vision of the Light are (consist in) your withdrawal from the abode of delusion.
  • که علاماتست زان دیدار نور  ** التجافی منک عن دار الغرور 

  • Since the bird is frequenting a briny (piece of) water, it has not seen (found) help (for its thirst) in the sweet water;
  • مرغ چون بر آب شوری می‌تند  ** آب شیرین را ندیدست او مدد 

  • Nay, its faith is (mere) imitation: its spirit has never seen the face of faith.
  • بلک تقلیدست آن ایمان او  ** روی ایمان را ندیده جان او 

  • Hence, because of the accursed Devil, the imitator is in great danger from the road and the brigand; 2450
  • پس خطر باشد مقلد را عظیم  ** از ره و ره‌زن ز شیطان رجیم 

  • (But) when he beholds the Light of God, he becomes safe: he is at rest from the agitations of doubt.
  • چون ببیند نور حق آمن شود  ** ز اضطرابات شک او ساکن شود 

  • The sea-foam (scum) is (always) in collision till it comes to the earth (land) which is its origin.
  • تا کف دریا نیاید سوی خاک  ** که اصل او آمد بود در اصطکاک 

  • The foam (scum) is earthly: it is an exile in the water: in exile agitation is inevitable.
  • خاکی است آن کف غریبست اندر آب  ** در غریبی چاره نبود ز اضطراب 

  • When his (the imitator's) eye is opened and he reads those characters (of Reality), the Devil hath no power over him any more.
  • چونک چشمش باز شد و آن نقش خواند  ** دیو را بر وی دگر دستی نماند 

  • Although the ass spoke of (spiritual) mysteries to the fox, he spoke superficially and like an imitator. 2455
  • گرچه با روباه خر اسرار گفت  ** سرسری گفت و مقلدوار گفت 

  • He praised the water, but he had no longing (for it); he tore his face and raiment, but he was no lover.
  • آب را بستود و او تایق نبود  ** رخ درید و جامه او عاشق نبود 

  • The excuse made by the hypocrite was bad, not good, because it was (only) on their lips, not in their hearts.
  • از منافق عذر رد آمد نه خوب  ** زانک در لب بود آن نه در قلوب 

  • He (the hypocrite) has the smell of the apple, but no part of the apple (itself); and in him (even) the smell is only for the purpose of (coming into) contact (with the true believers).
  • بوی سیبش هست جزو سیب نیست  ** بو درو جز از پی آسیب نیست 

  • The charge of a woman in battle does not break the (hostile) ranks; nay, her plight becomes pitiable.
  • حمله‌ی زن در میان کارزار  ** نشکند صف بلک گردد کارزار 

  • Though you see her take the sword (and fight) like a lion amidst the ranks, (yet) her hand trembles. 2460
  • گرچه می‌بینی چو شیر اندر صفش  ** تیغ بگرفته همی‌لرزد کفش 

  • Alas for him whose reason is female, while his wicked fleshly soul is male and ready (to gratify its lust)!
  • وای آنک عقل او ماده بود  ** نفس زشتش نر و آماده بود 

  • Of necessity, his reason is vanquished: his movement is towards naught but perdition.
  • لاجرم مغلوب باشد عقل او  ** جز سوی خسران نباشد نقل او 

  • Oh, blest is that one whose reason is male, while his wicked fleshly soul is female and helpless;
  • ای خنک آن کس که عقلش نر بود  ** نفس زشتش ماده و مضطر بود 

  • Whose particular (individual) reason is male and dominant, (so that) his intellect deprives the female fleshly soul (of power to do mischief).
  • عقل جزوی‌اش نر و غالب بود  ** نفس انثی را خرد سالب بود 

  • The attack of the female, too, is bold in appearance; her defect, as (in the case of) that ass, arises from asininity. 2465
  • حمله‌ی ماده به صورت هم جریست  ** آفت او هم‌چو آن خر از خریست 

  • The animal nature prevails in woman, because she has an inclination towards colour and scent.
  • وصف حیوانی بود بر زن فزون  ** زانک سوی رنگ و بو دارد رکون 

  • (When) the ass heard of the colour and scent of the meadow, all arguments (in favour of trust in God) disgusted him.
  • رنگ و بوی سبزه‌زار آن خر شنید  ** جمله حجتها ز طبع او رمید 

  • The thirsty man wanted rain, and there was no cloud; the fleshly soul was ravenously hungry, and there was no self-restraint.
  • تشنه محتاج مطر شد وابر نه  ** نفس را جوع البقر بد صبر نه 

  • Self-restraint is an iron shield, O father: upon the shield (of self-restraint) God hath written (the words), “Victory will come.”
  • اسپر آهن بود صبر ای پدر  ** حق نبشته بر سپر جاء الظفر 

  • The imitator brings forward a hundred proofs in his exposition, (but) he speaks (gives) them from ratiocination, not from immediate experience. 2470
  • صد دلیل آرد مقلد در بیان  ** از قیاسی گوید آن را نه از عیان 

  • He is tinctured with musk, but he is not musk: he has the scent of musk, but he is only dung.
  • مشک‌آلودست الا مشک نیست  ** بوی مشکستش ولی جز پشک نیست 

  • In order that a piece of dung may become musk, O disciple, one must browse for years in that (spiritual) garden.
  • تا که پشکی مشک گردد ای مرید  ** سالها باید در آن روضه چرید 

  • One must not eat straw and barley, like asses: browse on arghawán, like the musk-deer in Khutan.
  • که نباید خورد و جو هم‌چون خران  ** آهوانه در ختن چر ارغوان 

  • Do not browse on aught but clove, jasmine, or roses: go to the plain of Khutan in company with those (saintly) personages.
  • جز قرنفل یا سمن یا گل مچر  ** رو به صحرای ختن با آن نفر 

  • Accustom your belly to the sweet basil and the rose, that you may gain the wisdom and (spiritual) food of the prophets. 2475
  • معده را خو کن بدان ریحان و گل  ** تا بیابی حکمت و قوت رسل 

  • Break your belly of its habit of (eating) this straw and barley: begin to eat the sweet basil and the rose.
  • خوی معده زین که و جو باز کن  ** خوردن ریحان و گل آغاز کن 

  • The corporeal belly leads to the straw-barn; the spiritual belly leads to the sweet basil.
  • معده‌ی تن سوی کهدان می‌کشد  ** معده‌ی دل سوی ریحان می‌کشد 

  • Whoever feeds on straw and barley becomes a sacrifice (qurbán); whoever feeds on the Light of God becomes the Qur’án.
  • هر که کاه و جو خورد قربان شود  ** هر که نور حق خورد قرآن شود 

  • Beware! Half of you is musk and half is dung. Beware! Do not increase the dung, increase the Chinese musk.
  • نیم تو مشکست و نیمی پشک هین  ** هین میفزا پشک افزا مشک چین 

  • The imitator brings on to his tongue a hundred proofs and explanations, but he has no soul. 2480
  • آن مقلد صد دلیل و صد بیان  ** در زبان آرد ندارد هیچ جان 

  • When the speaker has no soul and (spiritual) glory, how should his speech have leaves and fruit?
  • چونک گوینده ندارد جان و فر  ** گفت او را کی بود برگ و ثمر 

  • He boldly directs people in the Way (to salvation), (though) he is more tremulous (infirm) in soul than a blade of straw.
  • می‌کند گستاخ مردم را به راه  ** او بجان لرزان‌ترست از برگ کاه 

  • Therefore, though his discourse may be splendid, tremor (infirmity) is also latent in his discourse.
  • پس حدیثش گرچه بس با فر بود  ** در حدیثش لرزه هم مضمر بود 

  • The difference between the call of the perfect Shaykh who is united with God and the words of imperfect men whose (spiritual) virtues are acquired and artificial.
  • فرق میان دعوت شیخ کامل واصل و میان سخن ناقصان فاضل فضل تحصیلی بر بسته