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923-947

  • چون عمر شیدای آن معشوق شد ** حق و باطل را چو دل فاروق شد
  • When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.

  • چون که عثمان آن عیان را عین گشت ** نور فایض بود و ذی النورین گشت‏
  • When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).

  • چون ز رویش مرتضی شد در فشان ** گشت او شیر خدا درمرج جان‏ 925
  • When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.

  • چون جنید از جند او دید آن مدد ** خود مقاماتش فزون شد از عدد
  • When Junayd received that support (which he received) from its army, his maqámát (stages of progress in the mystical life) became innumerable.

  • بایزید اندر مزیدش راه دید ** نام قطب العارفین از حق شنید
  • Báyazíd saw the way into its superabundance, and heard from God (heard God bestow upon him) the name, “Pole of the Gnostics.”

  • چون که کرخی کرخ او را شد حرص ** شد خلیفه‏ی عشق و ربانی نفس‏
  • When Karkhí became the guard of its city, he became the vicar of (Divine) love and inspired by the Divine breath.

  • پور ادهم مرکب آن سو راند شاد ** گشت او سلطان سلطانان داد
  • The son of Adham joyously rode his steed towards it, and became the supreme sovereign of justice.

  • و آن شقیق از شق آن راه شگرف ** گشت او خورشید رای و تیز طرف‏ 930
  • And that (famous) Shaqíq by cleaving (traversing) that venerable Way became a sun of (clear) judgement and keen-sighted.

  • صد هزاران پادشاهان نهان ** سر فرازانند ز آن سوی جهان‏
  • Hundreds of thousands of hidden (spiritual) kings are holding their heads high (in the region) beyond this world;

  • نامشان از رشک حق پنهان بماند ** هر گدایی نامشان را بر نخواند
  • Because of God's jealousy their names remained hidden: every beggar did not pronounce their names.

  • حق آن نور و حق نورانیان ** کاندر آن بحرند همچون ماهیان‏
  • By the truth of that Light and by the truth of those illumined ones who are as fishes in that Sea—

  • بحر جان و جان بحر ار گویمش ** نیست لایق نام نو می‏جویمش‏
  • ’Tis not fitting if I call it the Sea of the Soul and the Soul of the Sea: I am seeking a new name for it;—

  • حق آن آنی که این و آن از اوست ** مغزها نسبت بدو باشد چو پوست‏ 935
  • By the truth of that That from which this and that are (derived), and in relation to which (all) kernels are (as) rinds,

  • که صفات خواجه‏تاش و یار من ** هست صد چندان که این گفتار من‏
  • (I swear) that the (good) qualities of my fellow-servant and friend exceed my description (of them) a hundredfold.

  • آن چه می‏دانم ز وصف آن ندیم ** باورت ناید چه گویم ای کریم‏
  • That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?”

  • شاه گفت اکنون از آن خود بگو ** چند گویی آن این و آن او
  • The King said, “Now speak of your own (case); how long will you speak of what concerns this or that one?

  • تو چه داری و چه حاصل کرده‏ای ** از تگ دریا چه در آورده‏ای‏
  • What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?

  • روز مرگ این حس تو باطل شود ** نور جان داری که یار دل شود 940
  • On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart?

  • در لحد کاین چشم را خاک آگند ** هستت آن چه گور را روشن کند
  • When dust shall fill these eyes in the tomb, have you that which will make the grave bright?

  • آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد
  • At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?

  • آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند
  • At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.

  • شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است‏
  • The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.

  • جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری‏ 945
  • You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away?

  • این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی‏
  • As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—

  • نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را
  • ’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,