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2
567-576

  • Know that the reflexion first cast is (only) imitation, (but) when it has become successive (continually recurrent) it turns into (direct) realisation (of the truth).
  • عکس کاول زد تو آن تقلید دان ** چون پیاپی شد شود تحقیق آن‏
  • Until it has become realisation, do not part from the friends (by whom you are guided); do not break away from the shell: the rain-drop has not (yet) become a pearl.
  • تا نشد تحقیق از یاران مبر ** از صدف مگسل نگشت آن قطره در
  • If you wish eye and understanding and hearing to be pure, tear in pieces the curtains of selfish desire,
  • صاف خواهی چشم و عقل و سمع را ** بر دران تو پرده‏های طمع را
  • Because the Súfí's imitation, (which arose) from desire, debarred his understanding from the light and radiance. 570
  • ز انکه آن تقلید صوفی از طمع ** عقل او بر بست از نور و لمع‏
  • Desire for the viands and desire for that delight (shown by the Súfís) and for the samá‘ hindered his understanding from (gaining) knowledge (of what had happened).
  • طمع لوت و طمع آن ذوق و سماع ** مانع آمد عقل او را ز اطلاع‏
  • If desire were to arise in the mirror, that mirror would be like us in (respect of) hypocrisy.
  • گر طمع در آینه برخاستی ** در نفاق آن آینه چون ماستی‏
  • If the balance had desire for riches, how would the balance give a true description of the case?
  • گر ترازو را طمع بودی به مال ** راست کی گفتی ترازو وصف حال‏
  • Every prophet has said in sincerity to his people, “I ask not from you the wages for my message.
  • هر نبیی گفت با قوم از صفا ** من نخواهم مزد پیغام از شما
  • I am (only) a guide; God is your purchaser: God has appointed me to act as broker on both sides. 575
  • من دلیلم حق شما را مشتری ** داد حق دلالیم هر دو سری‏
  • What are the wages for my work? The sight of the Friend (God), even though Abú Bakr give me forty thousand (dirhems).
  • چیست مزد کار من دیدار یار ** گر چه خود بو بکر بخشد چل هزار