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2
1022-1071

  • 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.

  • 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—

  • 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,

  • 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.

  • 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;

  • 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;

  • 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.

  • 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.

  • 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).

  • 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.

  • 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;

  • 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.

  • 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—

  • خانه‏ها و قصرها و شهرها ** کوهها و دشتها و نهرها 1035
  • (That) houses and palaces and cities, mountains and plains and rivers,

  • 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—

  • 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?

  • 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.

  • 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,

  • 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,

  • 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.

  • 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.

  • 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).

  • 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;

  • 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.

  • 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.

  • حسد کردن حشم بر غلام خاص
  • How the (King's) retainers envied the favourite slave.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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).

  • 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.

  • 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?

  • 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).

  • 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.

  • 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).

  • 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.

  • 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.

  • 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.

  • 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.

  • 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.

  • 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,

  • 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.

  • 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;

  • 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?

  • گر تو گویی فایده‏ی هستی چه بود ** در سؤالت فایده هست ای عنود
  • If you say, “What was the profit of (our created) being?” (I reply), “There is profit in your question, O contumacious one.

  • گر ندارد این سؤالت فایده ** چه شنویم این را عبث بی‏عایده‏
  • If this question of yours has no profit, why should we listen to it in vain and fruitlessly?

  • ور سؤالت را بسی فاییده‏هاست ** پس جهان بی‏فایده آخر چراست‏ 1070
  • And if there are many profits in your question, then why, pray, is the world unprofitable?

  • ور جهان از یک جهت بی‏فایده ست ** از جهتهای دگر پر عایده ست‏
  • And (again), if from one standpoint the world is unprofitable, from other standpoints it is advantageous.