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3
3005-3014

  • ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان 3005
  • The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.
  • موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشک‌ناف
  • How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.
  • رو به پیش کاسه‌لیس ای دیگ‌لیس ** توش خداوند و ولی نعمت نویس
  • O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
  • بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
  • Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
  • حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
  • The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
  • با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند 3010
  • When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.
  • زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
  • ’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
  • هست طاغی بگلر زرین‌قبا ** هست شاکر خسته‌ی صاحب‌عبا
  • The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.
  • شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
  • How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.
  • قصه عشق صوفی بر سفره‌ی تهی
  • Story of the Súfí's being enamoured of the empty food-wallet.
  • صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
  • One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,