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3
571-595

  • عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد
  • He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
  • گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
  • Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
  • کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این
  • For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
  • همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت
  • Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
  • او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست 575
  • It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.
  • آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
  • The dog that stays in her abode, how should I give a single hair of it to the lions?
  • ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
  • Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
  • گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
  • If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
  • صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
  • When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
  • بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی 580
  • After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.
  • سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
  • That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
  • سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
  • (He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
  • از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
  • The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
  • مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
  • (So) in desire for the bait the little birds are merrily flying and running towards that imposture.
  • گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم 585
  • If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.
  • مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
  • I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
  • قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
  • For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
  • هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
  • If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
  • هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
  • Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
  • هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا 590
  • Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.
  • جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
  • Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
  • مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
  • He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
  • مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
  • Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
  • اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
  • For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
  • هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر 595
  • O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.