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1
2879-2928

  • در حکایت گفته‌‌ایم احسان شاه ** در حق آن بی‌‌نوای بی‌‌پناه‌‌
  • We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.

  • هر چه گوید مرد عاشق بوی عشق ** از دهانش می‌‌جهد در کوی عشق‌‌ 2880
  • Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love.

  • گر بگوید فقه فقر آید همه ** بوی فقر آید از آن خوش دمدمه‌‌
  • If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.

  • ور بگوید کفر دارد بوی دین ** ور به شک گوید شکش گردد یقین‌‌
  • And if he speak infidelity, it has the scent of (the true) religion, and if he speak doubtfully, his doubt turns to certainty.

  • کف کژ کز بحر صدقی خاسته است ** اصل صاف آن فرع را آراسته است‌‌
  • The perverse froth that has risen from a sea of sincerity— that branch (derivative) has been adorned by the pure root (source).

  • آن کفش را صافی و محقوق دان ** همچو دشنام لب معشوق دان‌‌
  • Know that its froth is pure and worthy: know that it is like revilement from the lips of the beloved,

  • گشته آن دشنام نامطلوب او ** خوش ز بهر عارض محبوب او 2885
  • Whose unsought reproaches have become sweet (to the lover) for the sake of her cheek which he desires.

  • گر بگوید کژ نماید راستی ** ای کژی که راست را آراستی‌‌
  • If he (the lover of God) speak falsehood, it seems (like) the truth. O (fine) falsehood that would adorn (even) the truth!

  • از شکر گر شکل نانی می‌‌پزی ** طعم قند آید نه نان چون می‌‌مزی‌‌
  • If you cook (a confection) of sugar in the form of a loaf of bread, it will taste of candy, not of bread, while you are sucking it.

  • ور بیابد مومنی زرین وثن ** کی هلد آن را برای هر شمن‌‌
  • If a true believer find a golden idol, how should he leave it (there) for the sake of every idolator?

  • بلکه گیرد اندر آتش افکند ** صورت عاریتش را بشکند
  • Nay, he will take it and cast it into the fire: he will break (destroy) its borrowed (unreal) form,

  • تا نماند بر ذهب شکل وثن ** ز آن که صورت مانع است و راه زن‌‌ 2890
  • In order that the idol-shape may not remain on the gold, because Form hinders and waylays (those who seek Reality).

  • ذات زرش ذات ربانیت است ** نقش بت بر نقد زر عاریت است‌‌
  • The essence of its gold is the gift of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).

  • بهر کیکی تو گلیمی را مسوز ** وز صداع هر مگس مگذار روز
  • Do not burn a blanket on account of a flea, and do not let the day go (to waste) on account of every gnat's headache.

  • بت پرستی چون بمانی در صور ** صورتش بگذار و در معنی نگر
  • You are an idol-worshipper when you remain in (bondage to) forms: leave its (the idol's) form and look at the reality.

  • مرد حجی همره حاجی طلب ** خواه هندو خواه ترک و یا عرب‌‌
  • If you are a man (bound) for the Pilgrimage, seek a pilgrim (as your) companion, whether he be a Hindoo or a Turcoman or an Arab.

  • منگر اندر نقش و اندر رنگ او ** بنگر اندر عزم و در آهنگ او 2895
  • Do not look at his figure and colour, look at his purpose and intention.

  • گر سیاه است او هم آهنگ تو است ** تو سپیدش خوان که هم رنگ تو است‌‌
  • If he is black, (yet) he is in accord with you: call him white, for (spiritually) his complexion is the same as yours.

  • این حکایت گفته شد زیر و زبر ** همچو فکر عاشقان بی‌‌پا و سر
  • This story has been told up and down (confusedly), like the thoughts of lovers, without foot (end) or head (beginning).

  • سر ندارد چون ز ازل بوده ست پیش ** پا ندارد با ابد بوده ست خویش‌‌
  • It hath no head, inasmuch as it existed before eternity; it hath no foot: it has (always) been akin to everlastingness.

  • بلکه چون آب است هر قطره از آن ** هم سر است و پا و هم بی‌‌هردوان‌‌
  • Nay, it is like water: every drop thereof is both head and foot, and at the same time without both.

  • حاش لله این حکایت نیست هین ** نقد حال ما و تست این خوش ببین‌‌ 2900
  • This is not a story, mark you! God forbid! This is the ready money (presentation, here and now) of my state and yours. Consider (it) well,

  • ز آن که صوفی با کر و با فر بود ** هر چه آن ماضی است لا یذکر بود
  • Because the Súfí is grand and glorious (in his spiritual vision): whatever is past is not remembered (does not enter his mind).

  • هم عرب ما هم سبو ما هم ملک ** جمله ما يؤفک عنه من أفک‌‌
  • We are both the Arab and the jug and the King; we are all: he that has been turned away from it (the Truth) shall be turned away.

  • عقل را شو دان و زن را نفس و طمع ** این دو ظلمانی و منکر عقل شمع‌‌
  • Know that the husband is Reason, and this wife is the appetitive soul and cupidity: these twain are dark and deniers (of Reason); Reason is the (bright) candle.

  • بشنو اکنون اصل انکار از چه خاست ** ز آن که کل را گونه گونه جزوهاست‌‌
  • Now hear the origin of their denial, whence it arose: (it arose) from the fact that the Whole hath various parts.

  • جزو کل نی جزوها نسبت به کل ** نی چو بوی گل که باشد جزو گل‌‌ 2905
  • The parts of the Whole are not parts in relation to the Whole — (they are) not like the scent of the rose, which is a part of the rose.

  • لطف سبزه جزو لطف گل بود ** بانگ قمری جزو آن بلبل بود
  • The beauty of (all) green herbs is a part of the Rose's beauty, the coo of the turtle-dove is a part of that Nightingale.

  • گر شوم مشغول اشکال و جواب ** تشنگان را کی توانم داد آب‌‌
  • If I become occupied with a difficulty (difficult question) and the answer (explanation), how shall I be able to give water to the thirsty?

  • گر تو اشکالی به کلی و حرج ** صبر کن الصبر مفتاح الفرج‌‌
  • If you are wholly perplexed and in straits, have patience: patience is the key to joy.

  • احتما کن احتما ز اندیشه‌‌ها ** فکر شیر و گور و دلها بیشه‌‌ها
  • Abstain from (distracting) thoughts, abstain: thought is (like) the lion and the wild ass, and (men's) hearts are the thickets (which they haunt).

  • احتماها بر دواها سرور است ** ز آن که خاریدن فزونی گر است‌‌ 2910
  • Acts of abstinence are superior to medicines, because scratching is an increase (aggravation) of the itch.

  • احتما اصل دوا آمد یقین ** احتما کن قوت جان را ببین‌‌
  • Assuredly abstinence is the first principle of medicine: abstain, and behold the strength of thy spirit.

  • قابل این گفته‌‌ها شو گوش‌‌وار ** تا که از زر سازمت من گوشوار
  • Receive these words, like the (open) ear, that I may make for you an earring of gold:

  • حلقه در گوش مه زرگر شوی ** تا به ماه و تا ثریا بر شوی‌‌
  • (Then) you will become a ring in the ear of (devoted to) the Moon that works in gold, you will ascend to the moon and the Pleiades.

  • اولا بشنو که خلق مختلف ** مختلف جانند از یا تا الف‌‌
  • First, hear (and learn) that the diverse created beings are spiritually different, to yá (Y) from alif (A).

  • در حروف مختلف شور و شکی است ** گر چه از یک رو ز سر تا پا یکی است‌‌ 2915
  • Amongst the various letters there is a confusion and uncertainty, though from one point of view they are (all) one from head (beginning) to foot (end).

  • از یکی رو ضد و یک رو متحد ** از یکی رو هزل و از یک روی جد
  • From one aspect they are opposites, and from one aspect they are unified; from one aspect they are jest, and from one aspect they are earnest.

  • پس قیامت روز عرض اکبر است ** عرض او خواهد که با زیب و فر است‌‌
  • Therefore the Resurrection is the day of the supreme inspection: inspection is desired by him (only) who is beautiful and splendid.

  • هر که چون هندوی بد سودایی است ** روز عرضش نوبت رسوایی است‌‌
  • Whoever is like a fraudulent Hindoo, for him the day of inspection is the time of exposure.

  • چون ندارد روی همچون آفتاب ** او نخواهد جز شبی همچون نقاب‌‌
  • Inasmuch as he hath not a face like the sun, he desires nothing but night (to cover him) like a veil.

  • برگ یک گل چون ندارد خار او ** شد بهاران دشمن اسرار او 2920
  • Since his thorn hath not a single rose-leaf, Spring is the enemy of his conscience,

  • و انکه سر تا پا گل است و سوسن است ** پس بهار او را دو چشم روشن است‌‌
  • While to one that is roses and lilies from head to foot Spring is (welcome as) a pair of bright eyes.

  • خار بی‌‌معنی خزان خواهد خزان ** تا زند پهلوی خود با گلستان‌‌
  • The unspiritual thorn wishes for autumn, for autumn, in order that it may jostle with (contend as a rival with) the rose-garden,

  • تا بپوشد حسن آن و ننگ این ** تا نبینی رنگ آن و رنگ این‌‌
  • And that it (autumn) may hide the (fair) colour of that (the rose) and the rust (foul colour) of this (the thorn), so that you may not see the colour of that and the colour of this.

  • پس خزان او را بهار است و حیات ** یک نماید سنگ و یاقوت زکات‌‌
  • Therefore autumn is its (the thorn's) Spring and life, (for then) the (worthless) stone and the pure ruby appear one.

  • باغبان هم داند آن را در خزان ** لیک دید یک به از دید جهان‌‌ 2925
  • The Gardener knows that (difference) even in autumn, but the One's sight is better than the world's sight.

  • خود جهان آن یک کس است او ابله است ** هر ستاره بر فلک جزو مه است‌‌
  • Truly that One Person is (essentially) the (whole) world: he is unaware of evil (does not know evil as such). Every star in the sky is part of the Moon.

  • پس همی‌‌گویند هر نقش و نگار ** مژده مژده نک همی‌‌آید بهار
  • Therefore every fair form and shape (in the world) is crying, “Good news! good news! Lo, here comes the Spring.”

  • تا بود تابان شکوفه چون زره ** کی کند آن میوه‌‌ها پیدا گره‌‌
  • So long as the blossom is shining like a coat of mail, how should the fruits display their knobs?