He from whom (every) benefit was born, how should He not see that which was seen by us?1520
آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد
There are myriads of benefits, and every myriad is (but) a few beside that one.
صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست
If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.1525
شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود
If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس
If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست
On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف
The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.
آن رسول از خود بشد زین یک دو جام ** نه رسالت یاد ماندش نه پیام