هین به عکسی یا به ظنی هم شما ** در میفتید از مقامات سما
“Beware! do not ye also, (beguiled) by a reflexion or an opinion, fall from the dignities of Heaven!
گر چه هاروتید و ماروت و فزون ** از همه بر بام نحن الصافون3415
Although ye are Hárút and Márút and superior to all (the angels) on the terrace of We are they that stand in ranks,
بر بدیهای بدان رحمت کنید ** بر منی و خویش بینی کم تنید
(Yet) take mercy on the wickednesses of the wicked: execrate egoism and the self-conceited (egoist).
هین مبادا غیرت آید از کمین ** سر نگون افتید در قعر زمین
Beware, lest (the Divine) jealousy come from ambush and ye fall headlong to the bottom of the earth.”
هر دو گفتند ای خدا فرمان تراست ** بی‌‌امان تو امانی خود کجاست
They both said, “O God, Thine is the command: without Thy security (protection) where indeed is any security?”
این همی‌‌گفتند و دلشان می‌‌طپید ** بد کجا آید ز ما نعم العبید
They were saying this, but their hearts were throbbing (with desire)—“How should evil come from us? Good servants (of God) are we!”
خار خار دو فرشته هم نهشت ** تا که تخم خویش بینی را نکشت3420
The prick of desire in the two angels did not leave (them) until it sowed the seed of self-conceit.
پس همی‌‌گفتند کای ارکانیان ** بی‌‌خبر از پاکی روحانیان
Then they were saying, “O ye that are composed of the (four) elements (and are) unacquainted with the purity of the spiritual beings,
ما بر این گردون تتقها می‌‌تنیم ** بر زمین آییم و شادروان زنیم
We will draw curtains (of light) over this (terrestrial) sky, we will come to earth and set up the canopy,
عدل توزیم و عبادت آوریم ** باز هر شب سوی گردون بر پریم
We will deal justice and perform worship and every night we will fly up again to Heaven,
تا شویم اعجوبه‌‌ی دور زمان ** تا نهیم اندر زمین امن و امان
That we may become the wonder of the world, that we may establish safety and security on the earth.”
آن قیاس حال گردون بر زمین ** راست ناید فرق دارد در کمین3425
The analogy between the state of Heaven and (that of) the earth is inexact: it has a concealed difference.
در بیان آن که حال خود و مستی خود پنهان باید داشت از جاهلان
Explaining that one must keep one's own (spiritual) state and (mystical) intoxication hidden from the ignorant.
بشنو الفاظ حکیم پرده‌‌ای ** سر همانجا نه که باده خورده‌‌ای
Hearken to the words of the Sage (Hakím) who lived in seclusion, “Lay thy head in the same place where thou hast drunk the wine.”
چون که از میخانه مستی ضال شد ** تسخر و بازیچه‌‌ی اطفال شد
When the drunken man has gone astray from a tavern, he becomes the children's laughing-stock and plaything.
می‌‌فتد او سو به سو بر هر رهی ** در گل و می‌‌خنددش هر ابلهی
Whatever way he goes, he is falling in the mud, (now) on this side and (now) on that side, and every fool is laughing at him.
او چنین و کودکان اندر پی‌‌اش ** بی‌‌خبر از مستی و ذوق می‌‌اش
He (goes on) like this, while the children at his heels are without knowledge of his intoxication and the taste of his wine.
خلق اطفال‌‌اند جز مست خدا ** نیست بالغ جز رهیده از هوا3430
All mankind are children except him that is intoxicated with God; none is grownup except him that is freed from sensual desire.
گفت دنیا لعب و لهو است و شما ** کودکید و راست فرماید خدا
He (God) said, “This world is a play and pastime, and ye are children”; and God speaks truth.
از لعب بیرون نرفتی کودکی ** بی‌‌ذکات روح کی باشد ذکی
If you have not gone forth from (taken leave of) play, you are a child: without purity of spirit how should he (any one) be fully intelligent?
چون جماع طفل دان این شهوتی ** که همی‌‌رانند اینجا ای فتی
Know, O youth, that the lust in which men are indulging here (in this world) is like the sexual intercourse of children.
آن جماع طفل چه بود بازیی ** با جماع رستمی و غازیی
What is the child's sexual intercourse? An idle play, compared with the sexual intercourse of a Rustam and a brave champion of Islam.
جنگ خلقان همچو جنگ کودکان ** جمله بی‌‌معنی و بی‌‌مغز و مهان3435
The wars of mankind are like children's fights—all meaningless, pithless, and contemptible.
جمله با شمشیر چوبین جنگشان ** جمله در لاینفعی آهنگشان
All their fights are (fought) with wooden swords, all their purposes are (centred) in futility;
جمله‌‌شان گشته سواره بر نیی ** کاین براق ماست یا دلدل پیی
They all are riding on a reed-cane (hobby-horse), saying, “This is our Buráq or mule that goes like Duldul.”
حامل‌‌اند و خود ز جهل افراشته ** راکب و محمول ره پنداشته
They are (really) carrying (their hobby-horses), but in their folly they have raised themselves on high: they have fancied themselves to be riders and carried along the road.
باش تا روزی که محمولان حق ** اسب تازان بگذرند از نه طبق
Wait till the day when those who are borne aloft by God shall pass, galloping, beyond the nine tiers (of Heaven)!
تعرج الروح إلیه و الملک ** من عروج الروح یهتز الفلک3440
“The spirit and the angels shall ascend to Him”: at the ascension of the spirit Heaven shall tremble.
Like children, ye all are riding on your skirts: ye have taken hold of the corner of your skirt (to serve) as a horse.
از حق إن الظن لا يغنی رسید ** مرکب ظن بر فلک‌‌ها کی دوید
From God came (the text), “Verily, opinion doth not enable (you) to dispense (with the Truth)”: when did the steed of opinion run (mount) to the Heavens?
اغلب الظنین فی ترجیح ذا ** لا تماری الشمس فی توضیحها
While preferring (in case of doubt) the stronger of the two (alternative) opinions, do not doubt whether you see the sun when it is shining!
آن گهی بینید مرکبهای خویش ** مرکبی سازیده‌‌اید از پای خویش
At that time (when the spirit returns to God) behold your steeds! Ye have made a steed of your own foot.
وهم و فکر و حس و ادراک شما ** همچو نی دان مرکب کودک هلا3445
Come, recognise that your imagination and reflection and sense-perception and apprehension are like the reed-cane on which children ride.
علمهای اهل دل حمالشان ** علمهای اهل تن احمالشان
The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.
علم چون بر دل زند یاری شود ** علم چون بر تن زند باری شود
When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper (yárí); when knowledge strikes on the body (is acquired through the senses), it becomes a burden (bárí).
گفت ایزد یحمل اسفاره ** بار باشد علم کان نبود ز هو
God hath said, “(Like an ass) laden with his books”: burdensome is the knowledge that is not from Himself.
علم کان نبود ز هو بی‌‌واسطه ** آن نپاید همچو رنگ ماشطه
The knowledge that is not immediately from Himself does not endure, (it is) like the tire woman's paint.
لیک چون این بار را نیکو کشی ** بار بر گیرند و بخشندت خوشی3450
But when you carry this burden well, the burden will be removed and you will be given (spiritual) joy.
هین مکش بهر هوا آن بار علم ** تا ببینی در درون انبار علم
Beware! Do not carry that burden of knowledge for the sake of selfish desire (but mortify yourself), so that you may behold the barn (store-house) of knowledge within (you),
تا که بر رهوار علم آیی سوار ** بعد از آن افتد ترا از دوش بار
So that you may mount the smooth-paced steed of knowledge, (and that) afterwards the burden may fall from your shoulder.
از هواها کی رهی بی‌‌جام هو ** ای ز هو قانع شده با نام هو
How wilt thou be freed from selfish desires without the cup of Hú (Him), O thou who hast become content with no more of Hú than the name of Hú?
از صفت و ز نام چه زاید خیال ** و آن خیالش هست دلال وصال
From attribute and name what comes to birth? Phantasy; and that phantasy shows the way to union with Him.
دیده‌‌ای دلال بی‌‌مدلول هیچ ** تا نباشد جاده نبود غول هیچ3455
Hast thou ever seen a subject that shows without (the existence of) an object that is shown: unless there is the road, there can never be the ghoul (which entices travelers to stray from the road).
هیچ نامی بی‌‌حقیقت دیده‌‌ای ** یا ز گاف و لام گل گل چیده‌‌ای
Hast thou ever seen a name without the reality (denoted by the name)? Or hast thou plucked a rose (gul) from the (letters) gáf and lám of (the word) gul?
اسم خواندی رو مسمی را بجو ** مه به بالا دان نه اندر آب جو
Thou hast pronounced the name: go, seek the thing named. Know that the moon is on high, not in the water of the stream.
گر ز نام و حرف خواهی بگذری ** پاک کن خود را ز خود هین یک سری
If thou wouldst pass beyond name and letter, oh, make thyself wholly purged of self.