بر سر اغیار چون شمشیر باش ** هین مکن روباه بازی شیر باش125
Be as a sword upon the heads of the strangers: come, do not play foxy tricks, be a lion,
تا ز غیرت از تو یاران نگسلند ** ز آنکه آن خاران عدوی این گلند
In order that the friends (of God), moved by (righteous) jealousy, may not break with you, because those thorns (the wicked) are the enemies of this rose (the friend of God).
آتش اندر زن به گرگان چون سپند ** ز آن که آن گرگان عدوی یوسفند
Set fire to the wolves as (to) rue-seed, because those wolves are the enemies of Joseph.
جان بابا گویدت ابلیس هین ** تا به دم بفریبدت دیو لعین
Iblís calls you “father's soul” (darling son)—beware (of him)! The accursed Devil (does that) in order that he may beguile you with (vain) words.
این چنین تلبیس با بابات کرد ** آدمی را این سیه رخ مات کرد
He practised the like imposture on your father: this black-faced one checkmated an Adam.
بر سر شطرنج چست است این غراب ** تو مبین بازی به چشم نیم خواب130
This crow is busy on the chessboard; look not you upon his game with an eye that is half-asleep,
ز آن که فرزین بندها داند بسی ** که بگیرد در گلویت چون خسی
Because he knows many formidable moves which will stick in your throat like a straw.
در گلو ماند خس او سالها ** چیست آن خس مهر جاه و مالها
His straw will stay in your throat for years. What is that straw? Love of rank and wealth.
مال خس باشد چو هست ای بیثبات ** در گلویت مانع آب حیات
Wealth is the straw, since in your throat, O infirm one, it is an obstacle (barrier) to the Water of Life.
گر برد مالت عدوی پر فنی ** ره زنی را برده باشد ره زنی
If an artful enemy carry off your wealth, a robber will have carried off a robber.
دزدیدن مارگیر ماری را از مارگیری دیگر
How a snake-catcher stole a snake from another snake-catcher.
دزدکی از مارگیری مار برد ** ز ابلهی آن را غنیمت میشمرد135
A petty thief carried off a snake from a snake-catcher and in his folly was accounting it a prize.
وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار
The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.
مارگیرش دید پس بشناختش ** گفت از جان مار من پرداختش
The snake-catcher saw him (dead); then he recognised him and said, “My snake has emptied him of life.
در دعا میخواستی جانم از او ** کش بیابم مار بستانم از او
My soul was desiring of Him (God) in prayer that I might find him and take the snake from him.
شکر حق را کان دعا مردود شد ** من زیان پنداشتم آن سود شد
Thanks to God that that prayer was rejected: I thought ’twas loss, but it has turned out to be gain.”
بس دعاها کان زیان است و هلاک ** وز کرم مینشنود یزدان پاک140
Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them.
التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او
How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.
گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفرهی عمیق
A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole.
گفت ای همراه آن نام سنی ** که بدان تو مرده را زنده کنی
He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live;
مر مرا آموز تا احسان کنم ** استخوانها را بدان با جان کنم
Teach (it) me, that I may do good and by means of it endow the bones with life.”
گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست
Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech,
کان نفس خواهد ز باران پاکتر ** وز فرشته در روش دراکتر145
For it wants breath purer than rain and more piercing in action than the angels.
عمرها بایست تا دم پاک شد ** تا امین مخزن افلاک شد
(Many) lifetimes were needed that the breath might be purified, so that he (its owner) was entrusted with the treasury of the Heavens.
خود گرفتی این عصا در دست راست ** دست را دستان موسی از کجاست
(Suppose that) thou hast grasped this rod firmly in thy hand: whence will accrue to thy hand the cunning of Moses?”
گفت اگر من نیستم اسرار خوان ** هم تو بر خوان نام را بر استخوان
He said, “If I am not one to pronounce (such sacred) mysteries, do thou pronounce the Name over the bones.”
گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست
Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work?
چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را150
How has this sick man no care for himself? How has this corpse no care for (spiritual) life?
مردهی خود را رها کرده ست او ** مردهی بیگانه را جوید رفو
He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.”
The Súfí's book is not (composed of) ink of letters (letters written with ink): it is naught but a heart white as snow.
زاد دانشمند آثار قلم ** زاد صوفی چیست آثار قدم160
The scholar's provision is (consists of) pen-marks (written letters and words). What is the Súfí's provision? Footmarks.
همچو صیادی سوی اشکار شد ** گام آهو دید بر آثار شد
He (the Súfí) stalks the game, like a hunter: he sees the musk-deer's track and follows the footprints.
چند گاهش گام آهو در خور است ** بعد از آن خود ناف آهو رهبر است
For some while the track of the deer is (the) proper (clue) for him, (but) afterwards ’tis the navel (musk-gland) of the deer that is his guide.
چون که شکر گام کرد و ره برید ** لاجرم ز آن گام در کامی رسید
When he has given thanks for (having been favoured with knowledge of) the track and has traversed the way, of necessity by means of that track he arrives at a goal.
رفتن یک منزلی بر بوی ناف ** بهتر از صد منزل گام و طواف
To go one stage (guided) by the scent of the musk-gland is better than a hundred stages of (following) the track and roaming about.
آن دلی کاو مطلع مهتابهاست ** بهر عارف فتحت ابوابهاست165
The heart that is the rising-place of the moonbeams (of Divine light) is for the gnostic (the means of revelation indicated by the words) its doors shall be opened.
با تو دیوار است و با ایشان در است ** با تو سنگ و با عزیزان گوهر است
To you it is a wall, to them it is a door; to you a stone, to (those) venerated ones a pearl.
آن چه تو در آینه بینی عیان ** پیر اندر خشت بیند بیش از آن
What you see plainly in the mirror—the Pír sees more than that in the brick.
پیر ایشاناند کاین عالم نبود ** جان ایشان بود در دریای جود
The Pírs are they whose spirits, before this world existed, were in the Sea of (Divine) bounty.
پیش از این تن عمرها بگذاشتند ** پیشتر از کشت بر برداشتند
Before (the creation of) this body they passed (many) lifetimes; before the sowing they took up (harvested) the fruit (produce).
پیشتر از نقش جان پذرفتهاند ** پیشتر از بحر درها سفتهاند170
They have received the spirit before (the creation of) the form; they have bored the pearls before (the creation of) the sea.
مشورت میرفت در ایجاد خلق ** جانشان در بحر قدرت تا به حلق
(Whilst) consultation was going on as to bringing mankind into existence, their spirits were in the Sea of (Divine) Omnipotence up to the throat.
چون ملایک مانع آن میشدند ** بر ملایک خفیه خنبک میزدند
When the angels were opposing that (creation of man), they (the Pírs) were secretly clapping their hands (in derision) at the angels.
مطلع بر نقش هر که هست شد ** پیش از آن کاین نفس کل پا بست شد
He (the Pír) was made acquainted with the (material) form of every existent being, before this Universal Soul became fettered (by materiality).