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2
1166-1190

  • آن که باشد با چنان شاهی حبیب ** هر کجا افتد چرا باشد غریب‏
  • He that is dear to such a King—wheresoever he light, why should he be a stranger?

  • هر که باشد شاه دردش را دوا ** گر چو نی نالد نباشد بی‏نوا
  • Any one for whose pain the King is the remedy—though he wail like the reed (flute), he is not without plenty.

  • مالک ملکم نیم من طبل خوار ** طبل بازم می‏زند شه از کنار
  • I am the owner of the (spiritual) kingdom, I am not a lickspittle: the King is beating the falcon-drum for me from the shore.

  • طبل باز من ندای ارجعی ** حق گواه من به رغم مدعی‏
  • My falcon-drum is the call, ‘Return!’ God is my witness in despite of adversary.

  • من نیم جنس شهنشه دور از او ** لیک دارم در تجلی نور از او 1170
  • I am not a congener of the King of kings—far be it from Him!—but I have light from Him in (His) self-manifestation.

  • نیست جنسیت ز روی شکل و ذات ** آب جنس خاک آمد در نبات‏
  • Homogeneity is not in respect of form and essence: water becomes homogeneous with earth in the plant.

  • باد جنس آتش آمد در قوام ** طبع را جنس آمده ست آخر مدام‏
  • Wind (air) becomes homogeneous with fire in consistency; wine at last becomes homogeneous with the constitution (of the body).

  • جنس ما چون نیست جنس شاه ما ** مای ما شد بهر مای او فنا
  • Since my genus is not the genus of my King, my ego has passed away (faná) for the sake of His ego.

  • چون فنا شد مای ما او ماند فرد ** پیش پای اسب او گردم چو گرد
  • Inasmuch as my ego passed away, He remained alone: I roll at the feet of His horse, like dust.

  • خاک شد جان و نشانیهای او ** هست بر خاکش نشان پای او 1175
  • The (individual) soul (self) became dust, and the (only) signs of it are the mark of His feet on its dust.

  • خاک پایش شو برای این نشان ** تا شوی تاج سر گردن کشان‏
  • Become dust at His feet for the sake of this mark, in order that you may become the crown on the head of the lofty.

  • تا که نفریبد شما را شکل من ** نقل من نوشید پیش از نقل من‏
  • Let not my form beguile you: partake of my dessert before my departure.”

  • ای بسا کس را که صورت راه زد ** قصد صورت کرد و بر الله زد
  • Oh, (there is) many a one whom the form waylaid: he aimed at the form (of the holy man) and (in reality) struck at God.

  • آخر این جان با بدن پیوسته است ** هیچ این جان با بدن مانند هست‏
  • After all, this soul is joined to the body, (but) has this soul any likeness to the body?

  • تاب نور چشم با پیه است جفت ** نور دل در قطره‏ی خونی نهفت‏ 1180
  • The sparkle of the eye's light is paired with the fat; the light of the heart is hidden in a drop of blood;

  • شادی اندر گرده و غم در جگر ** عقل چون شمعی درون مغز سر
  • Joy (has its seat) in the kidneys, grief in the liver; intellect, (bright) as a candle, inside the brain in the head.

  • این تعلقها نه بی‏کیف است و چون ** عقلها در دانش چونی زبون‏
  • These connexions are not without a how and a why, (but) as regards knowledge of the why (our) minds are impotent.

  • جان کل با جان جزو آسیب کرد ** جان از او دری ستد در جیب کرد
  • The Universal Soul came into contact with the partial (individual) soul, and the (latter) soul received from it a pearl and put it into its bosom.

  • همچو مریم جان از آن آسیب جیب ** حامله شد از مسیح دل فریب‏
  • Through that touch on its bosom the (individual) soul became pregnant, like Mary, with a heart-beguiling Messiah,

  • آن مسیحی نه که بر خشک و تر است ** آن مسیحی کز مساحت برتر است‏ 1185
  • Not the Messiah who is (a traveller) on land and water, (but) the Messiah who is beyond (the limitation of) measuring (space).

  • پس ز جان جان چو حامل گشت جان ** از چنین جانی شود حامل جهان‏
  • So when the soul has been impregnated by the Soul of soul, by such a soul the world is impregnated.

  • پس جهان زاید جهان دیگری ** این حشر را وا نماید محشری‏
  • Then the world gives birth to another world, and displays to this congregated people a place of congregation (for the realities which are raised to life).

  • تا قیامت گر بگویم بشمرم ** من ز شرح این قیامت قاصرم‏
  • Though I should speak and recount till the Resurrection, I lack the power to describe this (spiritual) resurrection.

  • این سخنها خود به معنی یا ربی است ** حرفها دام دم شیرین لبی است‏
  • These sayings (of mine), indeed, are really an “O Lord” (a prayer addressed to God); the words are the lure for the breath of a sweet-lipped One.

  • چون کند تقصیر پس چون تن زند ** چون که لبیکش به یا رب می‏رسد 1190
  • How, then, should he (that seeks the answer) fail (to pray)? How should he be silent, inasmuch as “Here am I” is (always) coming in response to his “O Lord”?