To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
تا خری پیری گریزد زان نفیس ** گاو بیند شاه نی یعنی بلیس
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
بود شاهی شاه را بد سه پسر ** هر سه صاحب‌فطنت و صاحب‌نظر
Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
هر یکی از دیگری استوده‌تر ** در سخا و در وغا و کر و فر
The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King,3585
پیش شه شه‌زادگان استاده جمع ** قرة العینان شه هم‌چون سه شمع
And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
از ره پنهان ز عینین پسر ** می‌کشید آبی نخیل آن پدر
So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
تا ز فرزند آب این چشمه شتاب ** می‌رود سوی ریاض مام و باب
His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
تازه می‌باشد ریاض والدین ** گشته جاری عینشان زین هر دو عین
(But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.
چون شود چشمه ز بیماری علیل ** خشک گردد برگ و شاخ آن نخیل
The withering of his palm-tree tells plainly that the tree was drawing moisture from the son.3590
How many a hidden conduit is connected in like fashion with your souls, O ye heedless ones!
ای بسا کاریز پنهان هم‌چنین ** متصل با جانتان یا غافلین
O thou who hast drawn stocks (of nourishment) from heaven and earth, so that thy body has grown fat,
ای کشیده ز آسمان و از زمین ** مایه‌ها تا گشته جسم تو سمین
(All) this is a loan: thou need’st not stuff (thy body) so much, for thou must needs pay back what thou hast taken—
عاریه‌ست این کم همی‌باید فشارد ** کانچ بگرفتی همی‌باید گزارد
(All) except (that of which God said) “I breathed,” for that hath come from the Munificent. Cleave to the spirit! The other things are vain.
جز نفخت کان ز وهاب آمدست ** روح را باش آن دگرها بیهدست
I call them vain in relation to the spirit, not in relation to His (their Maker's) consummate making.3595
بیهده نسبت به جان می‌گویمش ** نی بنسبت با صنیع محکمش
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
بیان استمداد عارف از سرچشمه‌ی حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمه‌های آبهای بی‌وفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمه‌ها اعتماد کند در طلب چشمه‌ی باقی دایم سست شود کاری ز درون جان تو می‌باید کز عاریه‌ها ترا دری نگشاید یک چشمه‌ی آب از درون خانه به زان جویی که آن ز بیرون آید
How goodly is the Conduit which is the source of (all) things! It makes you independent of these (other) conduits.
حبذا کاریز اصل چیزها ** فارغت آرد ازین کاریزها
You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
تو ز صد ینبوع شربت می‌کشی ** هرچه زان صد کم شود کاهد خوشی
(But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
چون بجوشید از درون چشمه‌ی سنی ** ز استراق چشمه‌ها گردی غنی
Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
قرةالعینت چو ز آب و گل بود ** راتبه‌ی این قره درد دل بود
When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace;3600
قلعه را چون آب آید از برون ** در زمان امن باشد بر فزون
(But) when the enemy forms a ring round that (fortress), in order that he may drown them (the garrison) in blood,
چونک دشمن گرد آن حلقه کند ** تا که اندر خونشان غرقه کند
The (hostile) troops cut off the outside water, that (the defenders of) the fortress may have no refuge from them.
آب بیرون را ببرند آن سپاه ** تا نباشد قلعه را زانها پناه
At that time a briny well inside (the walls) is better than a hundred sweet rivers outside.
آن زمان یک چاه شوری از درون ** به ز صد جیحون شیرین از برون
The Cutter of cords (Death) and the armies of Death come, like December, to cut the boughs and leaves (of the body),
قاطع الاسباب و لشکرهای مرگ ** هم‌چو دی آید به قطع شاخ و برگ
(And then) there is no succour for them in the world from Spring, except perchance the Spring of the Beloved's face in the soul.3605
در جهان نبود مددشان از بهار ** جز مگر در جان بهار روی یار
The Earth is entitled “the Abode of delusion” because she draws back her foot (and deserts you) on the day of passage.
زان لقب شد خاک را دار الغرور ** کو کشد پا را سپس یوم العبور
Before that (time) she was running right and left, saying, “I will take away thy sorrow”; but she never took anything away.
پیش از آن بر راست و بر چپ می‌دوید ** که بچینم درد تو چیزی نچید
In the hour of anxieties she would say to you, “May pain be far from thee, and (may) ten mountains (stand) between (pain and thee)!”
او بگفتی مر ترا وقت غمان ** دور از تو رنج و ده که در میان
When the army of Pain arrives, she holds her breath: she will not even say, “I have seen (and been acquainted with) thee.”
چون سپاه رنج آمد بست دم ** خود نمی‌گوید ترا من دیده‌ام
God made a parable concerning the Devil on this wise: “He leads you into battle by his cunning tricks,3610
حق پی شیطان بدین سان زد مثل ** که ترا در رزم آرد با حیل
Saying, ‘I will give thee help, I am beside thee, I will run before thee in the perils (of war);
که ترا یاری دهم من با توم ** در خطرها پیش تو من می‌دوم
I will be thy shield amidst the arrows of khadang wood, I will be thy refuge in the hour of distress;
اسپرت باشم گه تیر خدنگ ** مخلص تو باشم اندر وقت تنگ
I will sacrifice my life for thee in raising thee to thy feet. Thou art a Rustam, a lion: come on, be manful!’”
جان فدای تو کنم در انتعاش ** رستمی شیری هلا مردانه باش
By means of these wiles that bag of deceit and cunning and craft leads him (whom he makes his dupe) to infidelity.
سوی کفرش آورد زین عشوه‌ها ** آن جوال خدعه و مکر و دها
As soon as he sets foot (therein) and falls into the moat (of fire), he (the Devil) opens his lips with a loud ha, ha.3615
چون قدم بنهاد در خندق فتاد ** او به قاهاقاه خنده لب گشاد
(The dupe cries), “Hey, come! I have hopes of thee.” He (the Devil) says, “Begone, begone, for I am quit of thee.
هی بیا من طمعها دارم ز تو ** گویدش رو رو که بیزارم ز تو
Thou didst not fear the justice of the Creator, (but) I fear (it): keep thy hands off me!”
تو نترسیدی ز عدل کردگار ** من همی‌ترسم دو دست از من بدار
(Then) God says (to the Devil), “He (thy dupe), indeed, is parted from felicity, and how shouldst thou be saved by these hypocrisies?”
گفت حق خود او جدا شد از بهی ** تو بدین تزویرها هم کی رهی
On the Day of Reckoning et faciens et pathicus infames sunt lapidationisque consortes. [On the Day of Reckoning (both) the active and passive (homosexuals) will be shamed-faced and partners in (being punished by) stoning.]
فاعل و مفعول در روز شمار ** روسیاهند و حریف سنگسار
Assuredly, by the decree and just dispensation (of God), (both) the waylaid and the waylayer are in the pit of farness (from God) and in an evil resting-place.3620
ره‌زده و ره‌زن یقین در حکم و داد ** در چه بعدند و در بس المهاد
(Both) the fool and the ghoul who deceived him must ever endure to be deprived of salvation and felicity.
گول را و غول را کو را فریفت ** از خلاص و فوز می‌باید شکیفت
Both the ass and he that caught the ass are (stuck) in the mud here: here (in this world) they are forgetful of (God) and there (in the next world) they are sunk (in woe)—
هم خر و خرگیر اینجا در گلند ** غافلند اینجا و آن‌جا آفلند
(All) except those who turn back from that (deception) and come (forth) from the autumn (of sensuality) into the springtide of (Divine) grace,
جز کسانی را که وا گردند از آن ** در بهار فضل آیند از خزان
And who repent, for God is ready to accept repentance, and cleave to His command, for a goodly Commander is He!
توبه آرند و خدا توبه‌پذیر ** امر او گیرند و او نعم الامیر
When, (moved) by sorrow, they raise a piteous cry, the highest Heaven trembles at the moaning of the sinners.3625
چون بر آرند از پشیمانی حنین ** عرش لرزد از انین المذنبین
It trembles even as a mother for her child: it takes them by the hand and draws them upward,
آن‌چنان لرزد که مادر بر ولد ** دستشان گیرد به بالا می‌کشد
Saying, “O ye whom God hath redeemed from delusion, behold the gardens of (Divine) grace and behold the forgiving Lord!
کای خداتان وا خریده از غرور ** نک ریاض فضل و نک رب غفور
Henceforth ye have everlasting provision and sustenance from God's air, not from the gutter (on the roof).”
بعد ازینتان برگ و رزق جاودان ** از هوای حق بود نه از ناودان
Inasmuch as the Sea is jealous of intermediaries, he that is thirsty as a fish takes leave of the water-skin.
چونک دریا بر وسایط رشک کرد ** تشنه چون ماهی به ترک مشک کرد
How the princes, having bidden the King farewell, set out on a journey through their father's empire, and how the King repeated his injunctions at the moment of farewell.
روان شدن شه‌زادگان در ممالک پدر بعد از وداع کردن ایشان شاه را و اعادت کردن شاه وقت وداع وصیت را الی آخره
The (King's) three sons set out, in the fashion of (men equipped for) travel, to (visit) their father's (distant) possessions,3630
عزم ره کردند آن هر سه پسر ** سوی املاک پدر رسم سفر
And to make a tour of his cities and fortresses for the purpose of regulating the administrative and economic conditions.
در طواف شهرها و قلعه‌هاش ** از پی تدبیر دیوان و معاش