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2
1165-1214

  • در من آویزید تا نازان شوید ** گر چه جغدانید شهبازان شوید 1165
  • Cling to me, that ye may become exultant (enjoying bliss), (and that) ye may become royal falcons, although ye are owls.

  • آن که باشد با چنان شاهی حبیب ** هر کجا افتد چرا باشد غریب‏
  • He that is dear to such a King—wheresoever he light, why should he be a stranger?

  • هر که باشد شاه دردش را دوا ** گر چو نی نالد نباشد بی‏نوا
  • Any one for whose pain the King is the remedy—though he wail like the reed (flute), he is not without plenty.

  • مالک ملکم نیم من طبل خوار ** طبل بازم می‏زند شه از کنار
  • I am the owner of the (spiritual) kingdom, I am not a lickspittle: the King is beating the falcon-drum for me from the shore.

  • طبل باز من ندای ارجعی ** حق گواه من به رغم مدعی‏
  • My falcon-drum is the call, ‘Return!’ God is my witness in despite of adversary.

  • من نیم جنس شهنشه دور از او ** لیک دارم در تجلی نور از او 1170
  • I am not a congener of the King of kings—far be it from Him!—but I have light from Him in (His) self-manifestation.

  • نیست جنسیت ز روی شکل و ذات ** آب جنس خاک آمد در نبات‏
  • Homogeneity is not in respect of form and essence: water becomes homogeneous with earth in the plant.

  • باد جنس آتش آمد در قوام ** طبع را جنس آمده ست آخر مدام‏
  • Wind (air) becomes homogeneous with fire in consistency; wine at last becomes homogeneous with the constitution (of the body).

  • جنس ما چون نیست جنس شاه ما ** مای ما شد بهر مای او فنا
  • Since my genus is not the genus of my King, my ego has passed away (faná) for the sake of His ego.

  • چون فنا شد مای ما او ماند فرد ** پیش پای اسب او گردم چو گرد
  • Inasmuch as my ego passed away, He remained alone: I roll at the feet of His horse, like dust.

  • خاک شد جان و نشانیهای او ** هست بر خاکش نشان پای او 1175
  • The (individual) soul (self) became dust, and the (only) signs of it are the mark of His feet on its dust.

  • خاک پایش شو برای این نشان ** تا شوی تاج سر گردن کشان‏
  • Become dust at His feet for the sake of this mark, in order that you may become the crown on the head of the lofty.

  • تا که نفریبد شما را شکل من ** نقل من نوشید پیش از نقل من‏
  • Let not my form beguile you: partake of my dessert before my departure.”

  • ای بسا کس را که صورت راه زد ** قصد صورت کرد و بر الله زد
  • Oh, (there is) many a one whom the form waylaid: he aimed at the form (of the holy man) and (in reality) struck at God.

  • آخر این جان با بدن پیوسته است ** هیچ این جان با بدن مانند هست‏
  • After all, this soul is joined to the body, (but) has this soul any likeness to the body?

  • تاب نور چشم با پیه است جفت ** نور دل در قطره‏ی خونی نهفت‏ 1180
  • The sparkle of the eye's light is paired with the fat; the light of the heart is hidden in a drop of blood;

  • شادی اندر گرده و غم در جگر ** عقل چون شمعی درون مغز سر
  • Joy (has its seat) in the kidneys, grief in the liver; intellect, (bright) as a candle, inside the brain in the head.

  • این تعلقها نه بی‏کیف است و چون ** عقلها در دانش چونی زبون‏
  • These connexions are not without a how and a why, (but) as regards knowledge of the why (our) minds are impotent.

  • جان کل با جان جزو آسیب کرد ** جان از او دری ستد در جیب کرد
  • The Universal Soul came into contact with the partial (individual) soul, and the (latter) soul received from it a pearl and put it into its bosom.

  • همچو مریم جان از آن آسیب جیب ** حامله شد از مسیح دل فریب‏
  • Through that touch on its bosom the (individual) soul became pregnant, like Mary, with a heart-beguiling Messiah,

  • آن مسیحی نه که بر خشک و تر است ** آن مسیحی کز مساحت برتر است‏ 1185
  • Not the Messiah who is (a traveller) on land and water, (but) the Messiah who is beyond (the limitation of) measuring (space).

  • پس ز جان جان چو حامل گشت جان ** از چنین جانی شود حامل جهان‏
  • So when the soul has been impregnated by the Soul of soul, by such a soul the world is impregnated.

  • پس جهان زاید جهان دیگری ** این حشر را وا نماید محشری‏
  • Then the world gives birth to another world, and displays to this congregated people a place of congregation (for the realities which are raised to life).

  • تا قیامت گر بگویم بشمرم ** من ز شرح این قیامت قاصرم‏
  • Though I should speak and recount till the Resurrection, I lack the power to describe this (spiritual) resurrection.

  • این سخنها خود به معنی یا ربی است ** حرفها دام دم شیرین لبی است‏
  • These sayings (of mine), indeed, are really an “O Lord” (a prayer addressed to God); the words are the lure for the breath of a sweet-lipped One.

  • چون کند تقصیر پس چون تن زند ** چون که لبیکش به یا رب می‏رسد 1190
  • How, then, should he (that seeks the answer) fail (to pray)? How should he be silent, inasmuch as “Here am I” is (always) coming in response to his “O Lord”?

  • هست لبیکی که نتوانی شنید ** لیک سر تا پای بتوانی چشید
  • It is a “Here am I” that you cannot hear, but can taste (feel and enjoy) from head to foot.

  • کلوخ انداختن تشنه از سر دیوار در جوی آب
  • How the thirsty man threw bricks from the top of the wall into the stream of water.

  • بر لب جو بود دیواری بلند ** بر سر دیوار تشنه‏ی دردمند
  • On the bank of the stream there was a high wall, and on the top of the wall a sorrowful thirsty man.

  • مانعش از آب آن دیوار بود ** از پی آب او چو ماهی زار بود
  • The wall hindered him from (reaching) the water; he was in distress for the water, like a fish.

  • ناگهان انداخت او خشتی در آب ** بانگ آب آمد به گوشش چون خطاب‏
  • Suddenly he threw a brick into the water: the noise of the water came to his ear like spoken words,

  • چون خطاب یار شیرین لذیذ ** مست کرد آن بانگ آبش چون نبیذ 1195
  • Like words spoken by a sweet and delicious friend: the noise of the water made him drunken as (though it were) wine.

  • از صفای بانگ آب آن ممتحن ** گشت خشت انداز ز آن جا خشت‏کن‏
  • From the pleasure of (hearing) the noise of the water, that sorely tried man began to hurl and tear off bricks from that place.

  • آب می‏زد بانگ یعنی هی ترا ** فایده چه زین زدن خشتی مرا
  • The water was making a noise, that is to say, (it was crying), “Hey, what is the advantage to you of this hurling a brick at me?”

  • تشنه گفت آیا مرا دو فایده است ** من از این صنعت ندارم هیچ دست‏
  • The thirsty man said, “O water, I have two advantages: I will nowise refrain from this work.

  • فایده‏ی اول سماع بانگ آب ** کاو بود مر تشنگان را چون رباب‏
  • The first advantage is (my) hearing the noise of the water, which to thirsty men is (melodious) as a rebeck.

  • بانگ او چون بانگ اسرافیل شد ** مرده را زین زندگی تحویل شد 1200
  • The noise thereof has become (to me) like the noise of (the trumpet of) Isráfíl: by this (noise) life has been transferred (restored) to one (that was) dead;

  • یا چو بانگ رعد ایام بهار ** باغ می‏یابد از او چندین نگار
  • Or (it is) like the noise of thunder in days of spring—from it (the thunder) the garden obtains so many (lovely) ornaments;

  • یا چو بر درویش ایام زکات ** یا چو بر محبوس پیغام نجات‏
  • Or like the days of alms to a poor man, or like the message of deliverance to a prisoner.

  • چون دم رحمان بود کان از یمن ** می‏رسد سوی محمد بی‏دهن‏
  • ’Tis like the breath of the Merciful (God) which, without mouth, comes to Mohammed from Yemen;

  • یا چو بوی احمد مرسل بود ** کان به عاصی در شفاعت می‏رسد
  • Or ’tis like the scent of Ahmad (Mohammed), the Apostle (of God), which in intercession comes to the sinner;

  • یا چو بوی یوسف خوب لطیف ** می‏زند بر جان یعقوب نحیف‏ 1205
  • Or like the scent of beauteous, graceful Joseph, (which) strikes upon the soul of lean Jacob.

  • فایده‏ی دیگر که هر خشتی کز این ** بر کنم آیم سوی ماء معین‏
  • The other advantage is that, (with) every brick I tear off this (wall), I come (nearer) to running water,

  • کز کمی خشت دیوار بلند ** پست‏تر گردد به هر دفعه که کند
  • Since by diminution of the bricks the high wall becomes lower every time that one is removed.

  • پستی دیوار قربی می‏شود ** فصل او درمان وصلی می‏بود
  • The lowness (destruction) of the wall becomes a means of access (to the water); separation from it is the remedy bringing about a union (with the water).”

  • سجده آمد کندن خشت لزب ** موجب قربی که و اسجد و اقترب‏
  • The tearing away of the adhesive (firmly joined) bricks is (analogous to) prostration (in prayer): (it is) the cause of nearness (to God), for (God has said), ‘And prostrate thyself and draw near (to Me).’

  • تا که این دیوار عالی گردن است ** مانع این سر فرود آوردن است‏ 1210
  • So long as this wall is high-necked (lofty and proud), it is an obstacle to this bowing of the head (in prayer).

  • سجده نتوان کرد بر آب حیات ** تا نیابم زین تن خاکی نجات‏
  • ’Tis impossible to perform the prostration on the Water of Life, until I gain deliverance from this earthly body.

  • بر سر دیوار هر کاو تشنه‏تر ** زودتر بر می‏کند خشت و مدر
  • The more thirsty any one on the top of the wall is, the more quickly does he tear off the bricks and turfs.

  • هر که عاشق تر بود بر بانگ آب ** او کلوخ زفت تر کند از حجاب‏
  • The more any one is in love with the noise of the water, the bigger clods does he tear away from the barrier.

  • او ز بانگ آب پر می تا عنق ** نشنود بیگانه جز بانگ بلق‏
  • He, at the noise of the water, is filled with wine (ecstasy) up to the neck, (while) the stranger (to love) hears nothing but the sound of the splash.