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
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
The illumined Shaykh makes (his disciples) cognisant of the Way; moreover, he causes the light (of faith) to accompany his words.
شیخ نورانی ز ره آگه کند ** با سخن هم نور را همره کند
Strive to become intoxicated and illumined, in order that his light may be (like) the rhyme-letter to your discourse.2485
جهد کن تا مست و نورانی شوی ** تا حدیثت را شود نورش روی
Whatever (fruit or vegetable) is boiled in grape-juice, the flavour of grape-juice will be (tasted) in its syrup.
هر چه در دوشاب جوشیده شود ** در عقیده طعم دوشابش بود
(Whether it be syrup) of carrots or apples or quinces or walnuts, you will taste in it the delicious flavour of grape-juice.
از جزر وز سیب و به وز گردگان ** لذت دوشاب یابی تو از آن
When your knowledge is steeped in the light (of faith), then the contumacious folk derive light from your knowledge.
علم اندر نور چون فرغرده شد ** پس ز علمت نور یابد قوم لد
Whatsoever you say, too, will be luminous, for the sky never rains aught but pure (water).
هر چه گویی باشد آن هم نورناک ** که آسمان هرگز نبارد غیر پاک
Become (like) the sky, become (like) the cloud and shed rain: the spout rains (too), (but) it is not at work (productively).2490
آسمان شو ابر شو باران ببار ** ناودان بارش کند نبود به کار
The water in the spout is borrowed; the water in the cloud and in the sea is original.
آب اندر ناودان عاریتیست ** آب اندر ابر و دریا فطرتیست
Your thought and cogitation resemble the spout; inspiration and revelation are (like) the cloud and the sky.
فکر و اندیشه‌ست مثل ناودان ** وحی و مکشوفست ابر و آسمان
The rain-water produces a many-coloured garden; the spout causes your neighbour to quarrel (with you).
آب باران باغ صد رنگ آورد ** ناودان همسایه در جنگ آورد
The ass disputed twice or thrice with the fox, (but) since he was (only) an imitator he was beguiled by him.
خر دو سه حمله به روبه بحث کرد ** چون مقلد بد فریب او بخورد
He had not the glorious power of perception possessed by a (true) seer: the fox's palaver brought upon him (a stroke of) apoplexy.2495
Greedy desire to eat and drink made him so despicable that he submitted to him (the fox) notwithstanding five hundred arguments (to the contrary).
حرص خوردن آنچنان کردش ذلیل ** که زبونش گشت با پانصد دلیل
Fabula cinaedi cui paedicator tempore paedicandi “Quamobrem,” inquit, “hic pugio est?” Respondit: “Ut, siquis mihi injuriam facere cogitaverit, ventrem ejus diffindam.” Paedicator super eo ultro citroque se movebat et aiebat, “Deo gloria quod ego injuriam tibi facere non cogito.” “My tent (verse) is not a tent, it is a continent; my jest is not a jest, it is a lesson.” Verily, God is not ashamed to set forth as a parable a gnat or what exceeds it, i.e. “what exceeds it in respect of the corruption of (men's) souls by disbelief”; (for the infidels ask), “What is it that Allah means by using this as a parable?” and then He answers (them), “I mean this: He lets many be led astray thereby and He lets many be guided aright thereby.” Every temptation is like a pair of scales: many come off with honour and many with disgrace; and if you were to meditate on it (this parable) a little, you would feel many of its excellent effects. [The story of the sodomite and the sodomizer’s asking him during the occasion of sodomy, “What is this dagger (of yours) for?” He (the sodomite) answered, “So that, (regarding) anyone who thinks evil (bears evil desires) toward me, I may rip (open) his belly.” The sodomizer was coming and going (moving back and forth in the act of sodomy) and was saying, “God be praised, since I am not thinking evil toward you.” “My tent ....]
حکایت آن مخنث و پرسیدن لوطی ازو در حالت لواطه کی این خنجر از بهر چیست گفت از برای آنک هر کی با من بد اندیشد اشکمش بشکافم لوطی بر سر او آمد شد می‌کرد و می‌گفت الحمدلله کی من بد نمی‌اندیشم با تو «بیت من بیت نیست اقلیمست هزل من هزل نیست تعلیمست» ان الله یستحیی ان یضرب مثلا ما بعوضة فما فوقها ای فما فوقها فی تغییر النفوس بالانکار ان ما ذا ا راد الله بهذا مثلا و آنگه جواب می‌فرماید کی این خواستم یضل به کثیرا و یهدی به کثیرا کی هر فتنه‌ای هم‌چون میزانست بسیاران ازو سرخ‌رو شوند و بسیاران بی‌مراد شوند و لو تاملت فیه قلیلا وجدت من نتایجه الشریفة کثیرا
Juvenem imberbem paedicator quidam domum duxit, capite deorsum verso stravit et in eum trusit. [A sodomizer brought a beardless youth (catamite) into a house, threw him head-downwards, and pressed into him (in the act of sodomy).]
کنده‌ای را لوطیی در خانه برد ** سرنگون افکندش و در وی فشرد
The accursed wretch saw a dagger on his waist, so he said to him, “What is this on your waist?”
بر میانش خنجری دید آن لعین ** پس بگفتش بر میانت چیست این
He replied, “’Tis in order that, if any evil-minded person should think of committing evil against me, I may rip his belly.”
گفت آنک با من ار یک بدمنش ** بد بیندیشد بدرم اشکمش