Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).
خود ندارم هیچ به سازد مرا ** که ز وهم دارم است این صد عنا
Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure.2335
در ندارم هم تو داراییم کن ** رنج دیدم راحت‌افزاییم کن
I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
هم در آب دیده عریان بیستم ** بر در تو چونک دیده نیستم
Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
آب دیده‌ی بنده‌ی بی‌دیده را ** سبزه‌ای بخش و نباتی زین چرا
And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.
ور نمانم آب آبم ده ز عین ** هم‌چو عینین نبی هطالتین
Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
او چو آب دیده جست از جود حق ** با چنان اقبال و اجلال و سبق
How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?2340
چون نباشم ز اشک خون باریک‌ریس ** من تهی‌دست قصور کاسه‌لیس
Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
چون چنان چشم اشک را مفتون بود ** اشک من باید که صد جیحون بود
A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.
قطره‌ای زان زین دو صد جیحون به است ** که بدان یک قطره انس و جن برست
Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
چونک باران جست آن روضه‌ی بهشت ** چون نجوید آب شوره‌خاک زشت
O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?
ای اخی دست از دعا کردن مدار ** با اجابت یا رد اویت چه کار
Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.2345
نان که سد و مانع این آب بود ** دست از آن نان می‌بباید شست زود
Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
خویش را موزون و چست و سخته کن ** ز آب دیده نان خود را پخته کن
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن
He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
اندرین بود او که الهام آمدش ** کشف شد این مشکلات از ایزدش
Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
کو بگفتت در کمان تیری بنه ** کی بگفتندت که اندر کش تو زه
It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
او نگفتت که کمان را سخت‌کش ** در کمان نه گفت او نه پر کنش
You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.2350
از فضولی تو کمان افراشتی ** صنعت قواسیی بر داشتی
Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
ترک این سخته کمانی رو بگو ** در کمان نه تیر و پریدن مجو
When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
چون بیفتد بر کن آنجا می‌طلب ** زور بگذار و بزاری جو ذهب
That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
آنچ حقست اقرب از حبل الورید ** تو فکنده تیر فکرت را بعید
O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
ای کمان و تیرها بر ساخته ** صید نزدیک و تو دور انداخته
The farther one shoots, the farther away and more separated is he from a treasure like this.2355
هرکه دوراندازتر او دورتر ** وز چنین گنجست او مهجورتر
The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
فلسفی خود را از اندیشه بکشت ** گو بدو کوراست سوی گنج پشت
Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
گو بدو چندانک افزون می‌دود ** از مراد دل جداتر می‌شود
That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
جاهدوا فینا بگفت آن شهریار ** جاهدوا عنا نگفت ای بی‌قرار
As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
هم‌چو کنعان کو ز ننگ نوح رفت ** بر فراز قله‌ی آن کوه زفت
The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,2360
هرچه افزون‌تر همی‌جست او خلاص ** سوی که می‌شد جداتر از مناص
Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
هم‌چو این درویش بهر گنج و کان ** هر صباحی سخت‌تر جستی کمان
And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
هر کمانی کو گرفتی سخت‌تر ** بود از گنج و نشان بدبخت‌تر
This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
این مثل اندر زمانه جانی است ** جان نادانان به رنج ارزانی است
Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
زانک جاهل ننگ دارد ز اوستاد ** لاجرم رفت و دکانی نو گشاد
O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.2365
آن دکان بالای استاد ای نگار ** گنده و پر کزدمست و پر ز مار
Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
زود ویران کن دکان و بازگرد ** سوی سبزه و گلبنان و آب‌خورد
Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
نه چو کنعان کو ز کبر و ناشناخت ** از که عاصم سفینه‌ی فوز ساخت
His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
علم تیراندازیش آمد حجاب ** وان مراد او را بده حاضر به جیب
Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
ای بسا علم و ذکاوات و فطن ** گشته ره‌رو را چو غول و راه‌زن
Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.2370
بیشتر اصحاب جنت ابلهند ** تا ز شر فیلسوفی می‌رهند
Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
خویش را عریان کن از فضل و فضول ** تا کند رحمت به تو هر دم نزول
Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
زیرکی ضد شکستست و نیاز ** زیرکی بگذار و با گولی‌بساز
Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
زیرکی دان دام برد و طمع و گاز ** تا چه خواهد زیرکی را پاک‌باز
The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
زیرکان با صنعتی قانع شده ** ابلهان از صنع در صانع شده
Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.2375
زانک طفل خرد را مادر نهار ** دست و پا باشد نهاده بر کنار
Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود
Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
یک حکایت بشنو اینجا ای پسر ** تا نگردی ممتحن اندر هنر
As it happened, a Jew and a true believer and a Christian travelled together on a journey.
آن جهود و مومن و ترسا مگر ** همرهی کردند با هم در سفر
A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
با دو گمره همره آمد مومنی ** چون خرد با نفس و با آهرمنی
In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
مرغزی و رازی افتند از سفر ** همره و هم‌سفره پیش هم‌دگر
Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison.2380
در قفص افتند زاغ و جغد و باز ** جفت شد در حبس پاک و بی‌نماز
At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
کرده منزل شب به یک کاروانسرا ** اهل شرق و اهل غرب و ما ورا
Small and great (folk) remain together for days in the caravanseray because of frost and snow.
مانده در کاروانسرا خرد و شگرف ** روزها با هم ز سرما و ز برف
As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
چون گشاده شد ره و بگشاد بند ** بسکلند و هر یکی جایی روند