بخش 79 - آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن

He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,

Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?

It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’

You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.

Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).

When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”

That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.

O you who have provided yourself with bow and arrows, the prey is near and you have shot far.

The farther one shoots, the farther away and more separated is he from a treasure like this.

The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.

Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.

That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,

As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.

The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,

Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,

And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.

This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)

Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.

O (you who are vain and specious as a ) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.

Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;

Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.

His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.

Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!

Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.

Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.

Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.

Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?

The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,

Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.