And wouldst say to it, “O Sorrow that deniest implicitly the allowance of favours (bestowed upon thee) by that Perfection,1825
گفتییش ای غصه‌ی منکر به حال ** راتبه‌ی انعامها را زان کمال
If Spring and (its) fresh gladness are not always thine, (then) of what is thy body, (which is) like a heap of roses, the storehouse?
گر بهر دم نت بهار و خرمیست ** هم‌چو چاش گل تنت انبار چیست
Thy body is a heap of roses, thy thought is like rose-water; the rose-water denies the rose: lo, here is a marvel!”
چاش گل تن فکر تو هم‌چون گلاب ** منکر گل شد گلاب اینت عجاب
(Even) straw is refused to those who apishly show ingratitude, (while) sun and cloud (sunshine and rain) are lavished on those who resemble the prophets in disposition.
از کپی‌خویان کفران که دریغ ** بر نبی‌خویان نثار مهر و میغ
That obstinacy in (showing) ingratitude is the rule followed by the ape, while that thankfulness and gratitude is the way of the prophet.
آن لجاج کفر قانون کپیست ** وآن سپاس و شکر منهاج نبیست
(See) what was done to the apish by their deeds of shame; (see) what was done to those of prophetic complexion by their acts of piety!1830
با کپی‌خویان تهتکها چه کرد ** با نبی‌رویان تنسکها چه کرد
In well-cultivated places there are curs and biting (dogs); in ruined places there is the treasure of glory and light.
در عمارتها سگانند و عقور ** در خرابیهاست گنج عز و نور
If this (spiritual) moonlight had not been in eclipse, so many philosophers would not have lost the (right) way.
گر نبودی این بزوغ اندر خسوف ** گم نکردی راه چندین فیلسوف
Through losing their way the acute and intelligent saw the brand of foolishness on their noses.
زیرکان و عاقلان از گمرهی ** دیده بر خرطوم داغ ابلهی
The remainder of the Story of the fakir who desired (to receive) his daily bread without (having recourse to) work as a means (of earning it).
باقی قصه‌ی فقیر روزی‌طلب بی‌واسطه‌ی کسب
In his grief that wretched pauper, who suffered a thousand agonies on account of indigence,
آن یکی بیچاره‌ی مفلس ز درد ** که ز بی‌چیزی هزاران زهر خورد
Used to beseech (God) in prayer and invocation, crying, “O Lord and Guardian of (them that are) the shepherds (of their people),1835
لابه کردی در نماز و در دعا ** کای خداوند و نگهبان رعا
Thou didst create me without any exertion (on my part): give me daily bread from this mansion (the world) without contrivance (on my part).
بی ز جهدی آفریدی مر مرا ** بی فن من روزیم ده زین سرا
Thou gavest me the five jewels in the casket of my head, and also five other occult senses.
پنج گوهر دادیم در درج سر ** پنج حس دیگری هم مستتر
These gifts of Thine are not to be numbered or computed; in setting them forth I am tongue-tied and shamefaced.
لا یعد این داد و لا یحصی ز تو ** من کلیلم از بیانش شرم‌رو
Since Thou art alone (without partner) in my creation, do Thou adjust (accordingly) the matter of providing me with daily bread.”
چونک در خلاقیم تنها توی ** کار رزاقیم تو کن مستوی
For years this prayer was frequently uttered by him, and at last his supplication took effect,1840
سالها زو این دعا بسیار شد ** عاقبت زاری او بر کار شد
As (in the case of) the person who used to beg God to grant him a lawful livelihood without labour and fatigue,
هم‌چو آن شخصی که روزی حلال ** از خدا می‌خواست بی‌کسب و کلال
(Till) at length the cow brought him happiness: (’twas in) the epoch of David whose justice was divinely inspired.
گاو آوردش سعادت عاقبت ** عهد داود لدنی معدلت
This thrall of love, too, made piteous entreaties, and he likewise carried off the ball from the field of (favourable) response.
این متیم نیز زاریها نمود ** هم ز میدان اجابت گو ربود
(Yet) while praying he would at times become distrustful on account of the postponement of the recompense and reward;
گاه بدظن می‌شدی اندر دعا ** از پی تاخیر پاداش و جزا
(And then) again the gracious Lord's deferment (of his hopes) would bring a message of joy to his heart and become a surety (for their fulfilment).1845
باز ارجاء خداوند کریم ** در دلش بشار گشتی و زعیم
Whenever in (the course of his) earnest supplication weariness caused him to despair, he would hear from the Presence of God (the call) “Come!”
چون شدی نومید در جهد از کلال ** از جناب حق شنیدی که تعال
This (Divine) Maker is He who abaseth and exalteth: without these two (attributes) no work is accomplished.
خافضست و رافعست این کردگار ** بی ازین دو بر نیاید هیچ کار
Consider the lowness of the earth and the loftiness of the sky: without these two (attributes) its (the sky's) revolution is not (possible), O such-and-such.
خفض ارضی بین و رفع آسمان ** بی ازین دو نیست دورانش ای فلان
The lowness and loftiness of this earth are of another sort: for one half of the year it is barren and for (the other) half (it is) green and fresh.
خفض و رفع این زمین نوعی دگر ** نیم سالی شوره نیمی سبز و تر
The lowness and loftiness of distressful Time are of another sort: one half day and (the other) half night.1850
خفض و رفع روزگار با کرب ** نوع دیگر نیم روز و نیم شب
The lowness and loftiness of this blended (bodily) temperament (of ours) are now health and now sickness that causes (us) to cry out (in pain).
خفض و رفع این مزاج ممترج ** گاه صحت گاه رنجوری مضج
Know that even so are all the changing conditions of the world—famine and drought and peace and war—(which arise) from (Divine) probation.
هم‌چنین دان جمله احوال جهان ** قحط و جدب و صلح و جنگ از افتتان
By means of these two wings this world is (kept up like a bird) in the air; by means of these twain (all) souls are habitations of fear and hope,
این جهان با این دو پر اندر هواست ** زین دو جانها موطن خوف و رجاست
To the end that the world may be (always) trembling like a leaf in the north wind and simoom of resurrection and death,
تا جهان لرزان بود مانند برگ ** در شمال و در سموم بعث و مرگ
(And) that (ultimately) the vat of the unicolority of our Jesus may destroy the value of the vat containing a hundred dyes;1855
تا خم یک‌رنگی عیسی ما ** بشکند نرخ خم صدرنگ را
For that world (of Unity) is like a salt-mine: whatever has gone thither has become exempt from coloration (dyeing with various colours).
کان جهان هم‌چون نمکسار آمدست ** هر چه آنجا رفت بی‌تلوین شدست
Look at earth: it makes many-coloured (diverse) humankind to be (all) of one colour in their graves.
خاک را بین خلق رنگارنگ را ** می‌کند یک رنگ اندر گورها
This is the salt-mine for visible (material) bodies, (but) in sooth the salt-mine for ideal (supersensible) things is different.
این نمکسار جسوم ظاهرست ** خود نمکسار معانی دیگرست
The salt-mine for ideal things is ideal (spiritual and real): it remains new from eternity unto everlasting.
آن نمکسار معانی معنویست ** از ازل آن تا ابد اندر نویست
This (earthly) newness has oldness as its opposite, but that newness (belonging to the world of Reality) is without opposite or like or number.1860
این نوی را کهنگی ضدش بود ** آن نوی بی ضد و بی ند و عدد
’Tis (even) as by the polishing action of the Light of Mustafá (Mohammed) a hundred thousand sorts of darkness became radiant.
آنچنان که از صقل نور مصطفی ** صد هزاران نوع ظلمت شد ضیا
Jew and polytheist and Christian and Magian—all were made of one colour by that Alp Ulugh (great hero).
از جهود و مشرک و ترسا و مغ ** جملگی یک‌رنگ شد زان الپ الغ
A hundred thousand shadows short and long became one in the light of that Sun of mystery.
صد هزاران سایه کوتاه و دراز ** شد یکی در نور آن خورشید راز
Neither a long (shadow) remained nor a short nor a wide: shadows of every kind were given in pawn to (absorbed in) the Sun.
نه درازی ماند نه کوته نه پهن ** گونه گونه سایه در خورشید رهن
But the unicolority that is (everywhere) at the Resurrection is (then) revealed and (made) manifest to the evil and the good (alike);1865
لیک یک‌رنگی که اندر محشرست ** بر بد و بر نیک کشف و ظاهرست
For in that world ideas are endued with form, and our (visible) shapes become congruous with our (moral and spiritual) qualities.
که معانی آن جهان صورت شود ** نقشهامان در خور خصلت شود
The (secret) thoughts will then become (materialised in) the form of the books (recording good and evil actions): this lining will become the working surface of the garments.
گردد آنگه فکر نقش نامه‌ها ** این بطانه روی کار جامه‌ها
During this (present) time (men's) inward beliefs are (as variegated) as a piebald cow, and in the (different) religious sects the spindle of speech is spinning (threads of) a hundred colours.
این زمان سرها مثال گاو پیس ** دوک نطق اندر ملل صد رنگ ریس
’Tis the turn (reign) of many-colouredness and many-mindedness: how should the one-coloured world become unveiled?
نوبت صدرنگیست و صددلی ** عالم یک رنگ کی گردد جلی
’Tis the turn (reign) of the Ethiopian; the Greek is hidden (from view): this is night, and the sun is in pawn.1870
نوبت زنگست رومی شد نهان ** این شبست و آفتاب اندر رهان
’Tis the turn (reign) of the wolf, and Joseph is at the bottom of the well; ’tis the turn (reign) of the Egyptians, and Pharaoh is king.
نوبت گرگست و یوسف زیر چاه ** نوبت قبطست و فرعونست شاه
(Such is the Divine purpose), in order that for a few days these curs may have their allotted portion of the unstinted and deluding (worldly) provision.
تا ز رزق بی‌دریغ خیره‌خند ** این سگان را حصه باشد روز چند
(But) within the jungle (of this world) are lions (righteous and holy men), waiting for the command “Come!” to be spread abroad.
در درون بیشه شیران منتظر ** تا شود امر تعالوا منتشر