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2
1178-1227

  • 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.

  • ای خنک آن را که او ایام پیش ** مغتنم دارد گزارد وام خویش‏ 1215
  • Oh, blest is he that deems his early days an opportunity to be seized, and pays his debt—

  • اندر آن ایام کش قدرت بود ** صحت و زور دل و قوت بود
  • In the days when he has the power, (when) he has health and strength of heart and vigour,

  • و آن جوانی همچو باغ سبز و تر ** می‏رساند بی‏دریغی بار و بر
  • And (when) that season of youth, like a garden green and fresh, is bringing (to ripeness) produce and fruit without any stint;

  • چشمه‏های قوت و شهوت روان ** سبز می‏گردد زمین تن بدان‏
  • (When) the fountains of strength and lust (are) flowing, (so that) thereby the soil of the body is made verdant;

  • خانه‏ی معمور و سقفش بس بلند ** معتدل ارکان و بی‏تخلیط و بند
  • (When he is still like) a well-kept house, with its roof very lofty, its sides (walls) symmetrical, without buttressing and clamps—

  • پیش از آن که ایام پیری در رسد ** گردنت بندد به حبل من مسد 1220
  • Ere the days of eld arrive and bind your neck with a halter of palm-fibres;

  • خاک شوره گردد و ریزان و سست ** هرگز از شوره نبات خوش نرست‏
  • (Ere) the soil becomes nitrous (barren), crumbling, and poor —never did good herbage grow from nitrous soil;

  • آب زور و آب شهوت منقطع ** او ز خویش و دیگران نامنتفع‏
  • (When) the water of strength and the water of lust (is) cut off, and he has no profit from himself or others:

  • ابروان چون پالدم زیر آمده ** چشم را نم آمده تاری شده‏
  • The eyebrows fallen down like a crupper-strap; the eyes grown moist and dim;

  • از تشنج رو چو پشت سوسمار ** رفته نطق و طعم و دندانها ز کار
  • The face, from wrinkling, like the back of a lizard; speech and taste and teeth gone out of use;

  • روز بی‏گه لاشه لنگ و ره دراز ** کارگه ویران عمل رفته ز ساز 1225
  • The day late, the ass lame, and the way long; the shop ruined and the business in disorder;

  • بیخهای خوی بد محکم شده ** قوت بر کندن آن کم شده‏
  • The roots of bad habit firmly set, and the power to tear them up decreased.

  • فرمودن والی آن مرد را که این خار بن را که نشانده‏ای بر سر راه بر کن
  • How the Governor commanded a certain man, saying, “Root up the thorn bush which you have planted on the road.”

  • همچو آن شخص درشت خوش سخن ** در میان ره نشاند او خار بن‏
  • As (for example) that callous fair-spoken person planted a thorn bush in the middle of the road.