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2
1304-1328

  • تیر پران بین و ناپیدا کمان ** جانها پیدا و پنهان جان جان‏
  • See the arrow flying, and the Bow not in sight; the (individual) souls manifest, and the Soul of souls hidden.

  • تیر را مشکن که این تیر شهی است ** تیر پرتابی ز شصت آگهی است‏ 1305
  • Do not break the arrow, for it is the arrow of a King; it is not shot at long range (at random), it is from the thumb-stall of One who knows (how to hit the target).

  • ما رمیت إذ رمیت گفت حق ** کار حق بر کارها دارد سبق‏
  • God said, “Thou didst not throw when thou threwest”: the action of God has precedence over (our) actions.

  • خشم خود بشکن تو مشکن تیر را ** چشم خشمت خون شمارد شیر را
  • Break your own anger, do not break the arrow: the eye of your anger reckons milk (to be) blood.

  • بوسه ده بر تیر و پیش شاه بر ** تیر خون آلود از خون تو تر
  • Give the arrow a kiss and bring it to the King—the blood-stained arrow, wet with your blood.

  • آن چه پیدا عاجز و بسته و زبون ** و آن چه ناپیدا چنان تند و حرون‏
  • That which is seen is helpless and confined and feeble; and that which is unseen is so fierce and uncontrollable.

  • ما شکاریم این چنین دامی کراست ** گوی چوگانیم چوگانی کجاست‏ 1310
  • We are the (hunted) prey: to whom belongs such a (fearful) snare? We are the ball (for the blows) of the polo-bat—and where is the Batsman?

  • می‏درد می‏دوزد این خیاط کو ** می‏دمد می‏سوزد این نفاط کو
  • He tears, He sews: where is this Tailor? He blows, He burns: where is this Fire-kindler?

  • ساعتی کافر کند صدیق را ** ساعتی زاهد کند زندیق را
  • At one hour He makes the true saint an unbeliever; at another hour He makes the (impious) deist an (orthodox) ascetic;

  • ز انکه مخلص در خطر باشد ز دام ** تا ز خود خالص نگردد او تمام‏
  • For the mukhlis (sincere worshipper) is in danger of the snare until he becomes entirely purged of self,

  • ز انکه در راهست و ره زن بی‏حد است ** آن رهد کاو در امان ایزد است‏
  • Because he is (still) on the Way, and the brigands are numberless: (only) he escapes who is under God's safeguard.

  • آینه‏ی خالص نگشت او مخلص است ** مرغ را نگرفته است او مقنص است‏ 1315
  • (If) he has not become (selfless, like) a pure mirror, he is (no more than) mukhlis: (if) he has not caught the bird, he is (still) hunting;

  • چون که مخلص گشت مخلص باز رست ** در مقام امن رفت و برد دست‏
  • (But) when the mukhlis has become mukhlas, he is delivered: he has reached the place of safety and has won the victory.

  • هیچ آیینه دگر آهن نشد ** هیچ نانی گندم خرمن نشد
  • No mirror (ever) became iron again; no bread (ever) became the wheat in the stack.

  • هیچ انگوری دگر غوره نشد ** هیچ میوه‏ی پخته با کوره نشد
  • No full-grown grape (ever) became a young grape; no mature fruit (ever) became premature fruit.

  • پخته گرد و از تغیر دور شو ** رو چو برهان محقق نور شو
  • Become mature and be far from (the possibility of) change for the worse: go, become the Light, like Burhán-i Muhaqqiq.

  • چون ز خود رستی همه برهان شدی ** چون که بنده نیست شد سلطان شدی‏ 1320
  • When you have escaped from self, you have become wholly the proof (of God): when the slave (in you) has become naught, you have become the King.

  • ور عیان خواهی صلاح دین نمود ** دیده‏ها را کرد بینا و گشود
  • [And if you wish to behold (this mystery) plainly, Saláhu’ddín has shown it forth: he has made the eyes to see and has opened (them).

  • فقر را از چشم و از سیمای او ** دید هر چشمی که دارد نور هو
  • From his eyes and mien every eye that hath the Light of Hú (God) has discerned (mystical) poverty.

  • شیخ فعال است بی‏آلت چو حق ** با مریدان داده بی‏گفتی سبق‏
  • The Shaykh (Saláhu’ddín) is one who, like God, acts without instrument, giving lessons to his disciples without anything said.]

  • دل به دست او چو موم نرم رام ** مهر او گه ننگ سازد گاه نام‏
  • In his hand the heart is submissive like soft wax: his seal makes (the impression) now (of) shame, now (of) fame.

  • مهر مومش حاکی انگشتری است ** باز آن نقش نگین حاکی کیست‏ 1325
  • The seal impressed on his wax is telling of the seal-ring; of whom, again, does the device tell, (which is) graven on the stone of the ring?

  • حاکی اندیشه‏ی آن زرگر است ** سلسله‏ی هر حلقه اندر دیگر است‏
  • It tells of the thought of the Goldsmith—(all this) is a chain, every link (inserted) in another.

  • این صدا در کوه دلها بانگ کی ست ** گه پرست از بانگ این که گه تهی است‏
  • Whose voice is this echo in the mountains of (our) hearts? Sometimes this mountain is full of the voice, sometimes it is empty.

  • هر کجا هست او حکیم است اوستاد ** بانگ او زین کوه دل خالی مباد
  • Wheresoever he is, he is the Sage, the Master—may his voice not forsake this mountain!