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2
1316-1340

  • 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!

  • هست که کاوا مثنا می‏کند ** هست که کآواز صد تا می‏کند
  • There is a mountain that (only) doubles the voice; there is a mountain that makes it hundredfold.

  • می‏زهاند کوه از آن آواز و قال ** صد هزاران چشمه‏ی آب زلال‏ 1330
  • At that voice and speech the mountain lets gush forth hundreds of thousands of springs of clear water.

  • چون ز کوه آن لطف بیرون می‏شود ** آبها در چشمه‏ها خون می‏شود
  • Inasmuch as that grace emanates (even) from the mountain, the waters in the springs become blood.

  • ز آن شهنشاه همایون نعل بود ** که سراسر طور سینا لعل بود
  • ’Twas on account of that monarch of auspicious gait that Mount Sinai was (turned to) rubies from end to end.

  • جان پذیرفت و خرد اجزای کوه ** ما کم از سنگیم آخر ای گروه‏
  • (All) the parts of the mountain received life and intelligence— after all, are we inferior to stone, O people?

  • نه ز جان یک چشمه جوشان می‏شود ** نه بدن از سبز پوشان می‏شود
  • Neither is there gushing from the soul a single spring, nor is the body becoming one of those clad in green;

  • نه صدای بانگ مشتاقی در او ** نه صفای جرعه‏ی ساقی در او 1335
  • Neither is there in it the echo of the cry of longing, nor the purity (born) of the draught of (wine bestowed by) the Cup-bearer.

  • کو حمیت تا ز تیشه و ز کلند ** این چنین که را بکلی بر کنند
  • Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?—

  • بو که بر اجزای او تابد مهی ** بو که در وی تاب مه یابد رهی‏
  • (In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.

  • چون قیامت کوهها را بر کند ** پس قیامت این کرم کی می‏کند
  • Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?

  • این قیامت ز آن قیامت کی کم است ** آن قیامت زخم و این چون مرهم است‏
  • How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.

  • هر که دید این مرهم از زخم ایمن است ** هر بدی کاین حسن دید او محسن است‏ 1340
  • Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer.