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پس بدان که صورت خوب و نکو ** با خصال بد نیرزد یک تسو
- Know, then, that a fair and goodly form with bad qualities (within) is not worth a farthing;
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ور بود صورت حقیر و ناپذیر ** چون بود خلقش نکو در پاش میر
- And though the form be despicable and unpleasing, (yet) when his (that person's) disposition is good, die at his feet!
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صورت ظاهر فنا گردد بدان ** عالم معنی بماند جاودان 1020
- Know that the outward form passes away, (but) the world of reality remains for ever.
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چند بازی عشق با نقش سبو ** بگذر از نقش سبو رو آب جو
- How long will you play at loving the shape of the jug? Leave the shape of the jug; go, seek the water.
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صورتش دیدی ز معنی غافلی ** از صدف دری گزین گر عاقلی
- You have seen its (outward) form, you are unaware of the reality; pick out from the shell a pearl, if you are wise.
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این صدفهای قوالب در جهان ** گر چه جمله زندهاند از بحر جان
- These shells of bodies in the world, though they all are living by (grace of) the Sea of Soul—
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لیک اندر هر صدف نبود گهر ** چشم بگشا در دل هر یک نگر
- Yet there is not a pearl in every shell: open your eyes and look into the heart of each one,
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کان چه دارد وین چه دارد میگزین ** ز انکه کمیاب است آن در ثمین 1025
- And pick out what that one has and what this, because that costly pearl is seldom found.
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گر به صورت میروی کوهی به شکل ** در بزرگی هست صد چندان که لعل
- If you go (turn your attention) to the form, by external appearance a mountain is a hundred times as much as a ruby in bigness;
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هم به صورت دست و پا و پشم تو ** هست صد چندان که نقش چشم تو
- Also, in respect of form, your hands and feet and hair are a hundred times as much as the contour of the eye;
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لیک پوشیده نباشد بر تو این ** کز همه اعضا دو چشم آمد گزین
- But this (fact) is not hidden from you, that the two eyes are the choicest of all (your) members.
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از یک اندیشه که آید در درون ** صد جهان گردد به یک دم سر نگون
- By one thought that comes into the mind a hundred worlds are overturned in a single moment.
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جسم سلطان گر به صورت یک بود ** صد هزاران لشکرش در پی دود 1030
- If the body of the Sultan is, in form (appearance), one (only), (yet) hundreds of thousands of soldiers run behind (it).
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باز شکل و صورت شاه صفی ** هست محکوم یکی فکر خفی
- Again, the figure and form of the excellent King are ruled by one invisible thought.
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خلق بیپایان ز یک اندیشه بین ** گشته چون سیلی روانه بر زمین
- Behold people without end who, moved by one thought, have gone over the earth like a flood;
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هست آن اندیشه پیش خلق خرد ** لیک چون سیلی جهان را خورد و برد
- Small is that thought in the people's eyes, but like a flood it swallowed and swept away the world.
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پس چو میبینی که از اندیشهای ** قایم است اندر جهان هر پیشهای
- So, when you see that from a thought every craft in the world (arises and) subsists—
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خانهها و قصرها و شهرها ** کوهها و دشتها و نهرها 1035
- (That) houses and palaces and cities, mountains and plains and rivers,
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هم زمین و بحر و هم مهر و فلک ** زنده از وی همچو کز دریا سمک
- Earth and ocean as well as sun and sky, are living (derive their life) from it as fishes from the sea—
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پس چرا از ابلهی پیش تو کور ** تن سلیمان است و اندیشه چو مور
- Then why in your foolishness, O blind one, does the body seem to you a Solomon, and thought (only) as an ant?
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مینماید پیش چشمت که بزرگ ** هست اندیشه چو موش و کوه گرگ
- To your eye the mountain appears great: (to you) thought is like a mouse, and the mountain (like) a wolf.
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عالم اندر چشم تو هول و عظیم ** ز ابر و رعد و چرخ داری لرز و بیم
- The (material) world in your eyes is awful and sublime: you tremble and are frightened at the clouds and the thunder and the sky,
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وز جهان فکرتی ای کم ز خر ** ایمن و غافل چو سنگ بیخبر 1040
- While in regard to the world of thought, O less (lower) than the ass, you are secure and indifferent as a witless stone,
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ز انکه نقشی وز خرد بیبهرهای ** آدمی خو نیستی خر کرهای
- Because you are a (mere) shape and have no portion of intelligence; you are not of human nature, you are an ass's colt.
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سایه را تو شخص میبینی ز جهل ** شخص از آن شد نزد تو بازی و سهل
- From ignorance you deem the shadow to be the substance: hence to you the substance has become a plaything and of slight account.
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باش تا روزی که آن فکر و خیال ** بر گشاید بیحجابی پر و بال
- Wait till the Day when that thought and phantasy unfolds its wings and pinions without any veil (encumbrance).
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کوهها بینی شده چون پشم نرم ** نیست گشته این زمین سرد و گرم
- You will see that the mountains have become soft as wool, (and that) this Earth of hot and cold has become naught;
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نه سما بینی نه اختر نه وجود ** جز خدای واحد حی ودود 1045
- You will see neither the sky nor the stars nor (any) existence but God, the One, the Living, the Loving.
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یک فسانه راست آمد یا دروغ ** تا دهد مر راستیها را فروغ
- Here is a tale, (be it) true or false, to illustrate (these) truths.
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حسد کردن حشم بر غلام خاص
- How the (King's) retainers envied the favourite slave.
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پادشاهی بندهای را از کرم ** بر گزیده بود بر جمله حشم
- A King had, of his grace, preferred a certain slave above all his retinue.
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جامگی او وظیفهی چل امیر ** ده یک قدرش ندیدی صد وزیر
- His allowance was the stipend of forty Amírs; a hundred Viziers would not see (receive) a tenth of its amount.
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از کمال طالع و اقبال و بخت ** او ایازی بود و شه محمود وقت
- Through the perfection of (his) natal star and prosperity and fortune he was an Ayáz, while the King was the Mahmúd of the time.
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روح او با روح شه در اصل خویش ** پیش از این تن بوده هم پیوند و خویش 1050
- His spirit in its origin, before (the creation of) this body, was near-related and akin to the King's spirit.
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کار آن دارد که پیش از تن بده ست ** بگذر از اینها که نو حادث شده ست
- (Only) that matters which has existed before the body; leave (behind you) these things which have newly sprung into being.
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کار عارف راست کاو نه احول است ** چشم او بر کشتهای اول است
- That which matters belongs to the knower (of God), for he is not squinting: his eye is (fixed) upon the things first sown.
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آن چه گندم کاشتندش و آن چه جو ** چشم او آن جاست روز و شب گرو
- That which was sown as wheat (good) or as barley (relatively evil)—day and night his eye is fastened on that place (where it was sown).
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آنچ آبست است شب جز آن نزاد ** حیلهها و مکرها باد است باد
- Night gave birth to nothing but what she was pregnant withal: designs and plots are wind, (empty) wind.
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کی کند دل خوش به حیلتهای گش ** آن که بیند حیلهی حق بر سرش 1055
- How should he please his heart with fair designs who sees the design of God (prevailing) over them?
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او درون دام دامی مینهد ** جان تو نه این جهد نه آن جهد
- He is within the snare (of God) and is laying a snare: by your life, neither that (snare) will escape (destruction) nor will this (man).
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گر بروید ور بریزد صد گیاه ** عاقبت بر روید آن کشتهی اله
- Though (in the meanwhile) a hundred herbs grow and fade, there will grow up at last that which God has sown.
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کشت نو کارید بر کشت نخست ** این دوم فانی است و آن اول درست
- He (the cunning man) sowed new seed over the first seed; (but) this second (seed) is passing away, and (only) the first is sound (and enduring).
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تخم اول کامل و بگزیده است ** تخم ثانی فاسد و پوسیده است
- The first seed is perfect and choice; the second seed is corrupt and rotten.
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افکن این تدبیر خود را پیش دوست ** گر چه تدبیرت هم از تدبیر اوست 1060
- Cast away this contrivance of yours before the Beloved— though your contrivance indeed is of His contriving.
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کار آن دارد که حق افراشته ست ** آخر آن روید که اول کاشته ست
- That which God has raised (and that alone) has use: what He has at first sown at last grows.
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هر چه کاری از برای او بکار ** چون اسیر دوستی ای دوستدار
- Whatever you sow, sow for His sake, inasmuch as you are the Beloved's captive, O lover.
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گرد نفس دزد و کار او مپیچ ** هر چه آن نه کار حق هیچ است هیچ
- Do not hang about the thievish fleshly soul and its work: whatsoever is not God's work is naught, naught.
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پیش از آن که روز دین پیدا شود ** نزد مالک دزد شب رسوا شود
- (Sow the good seed) ere the Day of Resurrection shall appear and the night-thief be shamed before Him whose is the Kingdom,
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رخت دزدیده به تدبیر و فنش ** مانده روز داوری بر گردنش 1065
- With the goods stolen by his contrivance and craft (still) remaining on his neck at the Day of Judgement.
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صد هزاران عقل با هم بر جهند ** تا به غیر دام او دامی نهند
- Hundreds of thousands of minds may jump together (conspire) to lay a snare other than His snare;
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دام خود را سختتر یابند و بس ** کی نماید قوتی با باد خس
- (But) they only find their snare more grievous (to themselves), (for) how can straws show any power (of resistance) against the wind?