He (the child) sees the rich fodder in the stall, while this (wise man) sees his ultimate end to be death by (the hand of) the Butcher.
او در آخر چرب میبیند علف ** وین ز قصاب آخرش بیند تلف
That fodder is bitter (in the end), for this Butcher gave it: He set up a pair of scales for our flesh.
آن علف تلخست کین قصاب داد ** بهر لحم ما ترازویی نهاد
Go, eat the fodder of wisdom which God hath given (us) disinterestedly from pure bounty.
رو ز حکمت خور علف کان را خدا ** بی غرض دادست از محض عطا
O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision.3745
فهم نان کردی نه حکمت ای رهی ** زانچ حق گفتت کلوا من رزقه
God's provision in the (present) stage (of your existence) is wisdom that will not choke you at the last (in the world hereafter).
رزق حق حکمت بود در مرتبت ** کان گلوگیرت نباشد عاقبت
(If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.
این دهان بستی دهانی باز شد ** کو خورندهی لقمههای راز شد
If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.
گر ز شیر دیو تن را وابری ** در فطام اوبسی نعمت خوردی
I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' ill-boiled meat: hear (it) in full from the Sage of Ghazna.
ترکجوشش شرح کردم نیمخام ** از حکیم غزنوی بشنو تمام
In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter).3750
در الهینامه گوید شرح این ** آن حکیم غیب و فخرالعارفین
(He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”
When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.
غم چو بینی در کنارش کش به عشق ** از سر ربوه نظر کن در دمشق
The wise man is seeing the wine in the grape, the lover (of God) is seeing the thing (entity) in the non-existent.
عاقل از انگور می بیند همی ** عاشق از معدوم شی بیند همی
The day before yesterday the porters were quarrelling (and crying), “Don't you lift (it), let me lift his load (and carry it off) like a lion!”3755
جنگ میکردند حمالان پریر ** تو مکش تا من کشم حملش چو شیر
Since they were seeing profit in that toil, each one was snatching the load from the other.
زانک زان رنجش همیدیدند سود ** حمل را هر یک ز دیگر میربود
What comparison is there between God's reward and the reward given by that worthless creature? The former gives you a treasure as your reward, and the latter a groat.
مزد حق کو مزد آن بیمایه کو ** این دهد گنجیت مزد و آن تسو
(God gives you) a golden treasure that remains with you when you lie (buried) under the sand and is not left as a heritage.
گنج زری که چو خسپی زیر ریگ ** با تو باشد ان نباشد مردریگ
It runs before your hearse and becomes your companion in the tomb and in the state where all is strange.
پیش پیش آن جنازهت میدود ** مونس گور و غریبی میشود
For the sake of your death-day be dead (to self), now, so that you may be (united) with everlasting Love, O fellow-servant.3760
بهر روز مرگ این دم مرده باش ** تا شوی با عشق سرمد خواجهتاش
Through the curtain of the struggle (against self) renunciation sees the face like a pomegranate-flower and the two tresses of the Desired One.
صبر میبیند ز پردهی اجتهاد ** روی چون گلنار و زلفین مراد
Sorrow is as a mirror before the struggler, for in this contrary there appears the face of the (other) contrary.
غم چو آیینهست پیش مجتهد ** کاندرین ضد مینماید روی ضد
After the (one) contrary, (which is) pain, the other contrary, that is, gladness and triumph, shows its face.
بعد ضد رنج آن ضد دگر ** رو دهد یعنی گشاد و کر و فر
Observe these two qualities (contraction and expansion) in the fingers of your hand: assuredly after the closing of the fist comes the opening.
این دو وصف از پنجهی دستت ببین ** بعد قبض مشت بسط آید یقین
If the fingers be always closed or entirely (invariably) open, he (their owner) is like an afflicted person.3765
پنجه را گر قبض باشد دایما ** یا همه بسط او بود چون مبتلا
His work and action is regulated by these two qualities: these two conditions are (as) important for him as the bird's wings (to the bird).
زین دو وصفش کار و مکسب منتظم ** چون پر مرغ این دو حال او را مهم