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2
1415-1439

  • گند مخفی کان به دلها می‏رسید ** گشت اندر حشر محسوس و پدید 1415
  • The hidden stench that was reaching (only) to (people's) hearts will become sensible and manifest at the Resurrection.

  • بیشه‏ای آمد وجود آدمی ** بر حذر شو زین وجود ار ز آن دمی‏
  • The being of Man is a jungle: be on your guard against this being, if you are of that (Divine) Breath.

  • در وجود ما هزاران گرگ و خوک ** صالح و ناصالح و خوب و خشوک‏
  • In our being there are thousands of wolves and hogs; (there is) goodly and ungodly and fair and foul.

  • حکم آن خور است کان غالبتر است ** چون که زر بیش از مس آید آن زر است‏
  • To the disposition that is preponderant belongs the decision (as to what you are): when the gold is more than the copper, it (the mixture) is gold.

  • سیرتی کان بر وجودت غالب است ** هم بر آن تصویر حشرت واجب است‏
  • The manner of acting that preponderates in your nature—in that same form you must needs rise (from the dead).

  • ساعتی گرگی در آید در بشر ** ساعتی یوسف رخی همچون قمر 1420
  • At one hour a wolf enters into Man, at another hour a moon-like beauty with the face of Joseph.

  • می‏رود از سینه‏ها در سینه‏ها ** از ره پنهان صلاح و کینه‏ها
  • Good and hateful qualities pass from bosoms into bosoms by a hidden way;

  • بلکه خود از آدمی در گاو و خر ** می‏رود دانایی و علم و هنر
  • Nay, indeed, wisdom and knowledge and excellence pass from Man into the ox and the ass.

  • اسب سکسک می‏شود رهوار و رام ** خرس بازی می‏کند بر هم سلام‏
  • The stumbling (restive) horse becomes smooth-paced and docile; the bear dances, the goat also salaams.

  • رفت اندر سگ ز آدمیان هوس ** تا شبان شد یا شکاری یا حرس‏
  • Volition has passed from human beings into the dog, so that he has become a shepherd or a hunter or a guardian (of the house).

  • در سگ اصحاب خوبی ز ان وفود ** رفت تا جویای الله گشته بود 1425
  • Into the dog of the Companions (of the Cave) there passed from those comers (to the Cave) a (moral) disposition, so that he had become a seeker of God.

  • هر زمان در سینه نوعی سر کند ** گاه دیو و گه ملک گه دام و دد
  • At every moment a (different) species bursts up in the breast: now a devil, and now an angel, now wild beasts.

  • ز آن عجب بیشه که شیر آگه است ** تا به دام سینه‏ها پنهان ره است‏
  • From that marvellous jungle, where is (dwells) the wise Lion, there is a hidden way to the breasts which ensnare (the spiritual prey).

  • دزدیی کن از درون مرجان جان ** ای کم از سگ از درون عارفان‏
  • O you who are less than a dog, steal the spiritual pearl from within—from within (the breasts of) them that know God.

  • چون که دزدی باری آن در لطیف ** چون که حامل می‏شوی باری شریف‏
  • As you (must) steal, at any rate (let it be) that lovely pearl; as you are going to bear a burden, at any rate (let it be) a noble one.

  • فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است‏
  • How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.

  • دوستان در قصه‏ی ذو النون شدند ** سوی زندان و در آن رایی زدند 1430
  • The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it,

  • کاین مگر قاصد کند یا حکمتی است ** او در این دین قبله‏ای و آیتی است‏
  • Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.

  • دور دور از عقل چون دریای او ** تا جنون باشد سفه فرمای او
  • Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!

  • حاش لله از کمال جاه او ** کابر بیماری بپوشد ماه او
  • God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!

  • او ز شر عامه اندر خانه شد ** او ز ننگ عاقلان دیوانه شد
  • He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.

  • او ز عار عقل کند تن پرست ** قاصدا رفته ست و دیوانه شده ست‏ 1435
  • From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad,

  • که ببندیدم قوی و ز ساز گاو ** بر سر و پشتم بزن وین را مکاو
  • Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),

  • تا ز زخم لخت یابم من حیات ** چون قتیل از گاو موسی ای ثقات‏
  • That from the stroke of the part (of the cow) I may gain life, as the murdered man (gained life) from the cow of Moses, O trusty ones;

  • تا ز زخم لخت گاوی خوش شوم ** همچو کشته‏ی گاو موسی گش شوم‏
  • That I may be made happy by the stroke of a part of the cow; (that I may) become well (whole), as (in the case of) the murdered man and the cow of Moses’.”

  • زنده شد کشته ز زخم دم گاو ** همچو مس از کیمیا شد زر ساو
  • The murdered man was revived by the stroke of the cow's tail: he became pure gold (in spirit), even as copper (is transmuted) by the elixir.