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2
1267-1316

  • این قدر تخمی که مانده ستت بباز ** تا بروید زین دو دم عمر دراز
  • Devote this (small) amount of seed that you have remaining, in order that long life may grow from these (one or) two moments.

  • تا نمرده ست این چراغ با گهر ** هین فتیله‏اش ساز و روغن زودتر
  • Whilst this jewelled lamp is not (yet) extinguished, see you trim its wick and (supply it with) oil immediately.

  • هین مگو فردا که فرداها گذشت ** تا به کلی نگذرد ایام کشت‏
  • Beware! Do not say “To-morrow”—for (many) to-morrows have passed. Let not the days of sowing pass away altogether.

  • پند من بشنو که تن بند قوی است ** کهنه بیرون کن گرت میل نوی است‏ 1270
  • Listen to my admonition that the body is a strong bond: put off the old, if you have desire for newness.

  • لب ببند و کف پر زر بر گشا ** بخل تن بگذار و پیش آور سخا
  • Shut the lips and open the palm filled with gold: leave off being a miser with the body, exhibit munificence.

  • ترک شهوتها و لذتها سخاست ** هر که در شهوت فرو شد بر نخاست‏
  • Munificence is the abandonment of lusts and pleasures; no one who is sunken in lust rises up (again).

  • این سخا شاخی است از سرو بهشت ** وای او کز کف چنین شاخی بهشت‏
  • This munificence is a branch of the cypress of Paradise: woe to him that lets such a branch go from his hand!

  • عروة الوثقی است این ترک هوا ** بر کشد این شاخ جان را بر سما
  • This abandonment of sensuality is the firmest handle: this branch draws the spirit up to Heaven.

  • تا برد شاخ سخا ای خوب کیش ** مر ترا بالا کشان تا اصل خویش‏ 1275
  • (So act) that the branch of munificence, O righteous man, drawing you aloft may bear you to its origin.

  • یوسف حسنی و این عالم چو چاه ** وین رسن صبر است بر امر اله‏
  • You are Joseph (full) of beauty, and this world is as the well, and this rope (to draw you forth) is patience with (submission to) the command of God.

  • یوسفا آمد رسن در زن دو دست ** از رسن غافل مشو بی‏گه شده ست‏
  • O Joseph, the rope is come: put your two hands upon it. Do not neglect the rope, (for) it has grown late.

  • حمد لله کین رسن آویختند ** فضل و رحمت را بهم آمیختند
  • Praise be to God, that this rope has been dangled, (and that) grace and mercy have been blended together,

  • تا ببینی عالم جان جدید ** عالم بس آشکار ناپدید
  • So that you may behold the world of the new spirit, a world very manifest, (though) invisible.

  • این جهان نیست چون هستان شده ** و آن جهان هست بس پنهان شده‏ 1280
  • This (phenomenal) world of non-existence has become like (real) existence, while that world of (real) existence has become very hidden.

  • خاک بر باد است و بازی می‏کند ** کژنمایی پرده سازی می‏کند
  • The dust is on the wind: it is playing, it is making a false show and forming a veil.

  • اینکه بر کار است بی‏کار است و پوست ** و انکه پنهان است مغز و اصل اوست‏
  • This, which is busy (in appearance), is (really) idle and (superficial, like) a husk; and that which is hidden is its core and origin.

  • خاک همچون آلتی در دست باد ** باد را دان عالی و عالی نژاد
  • The dust is as a tool in the hand of the wind: deem the wind high and of high descent.

  • چشم خاکی را به خاک افتد نظر ** باد بین چشمی بود نوعی دگر
  • The gaze of the eye of dust falls on the dust; an eye that sees the wind is of another sort.

  • اسب داند اسب را کاو هست یار ** هم سواری داند احوال سوار 1285
  • A horse knows a horse, because it (one horse) is associated (homogeneous with other horses); likewise (only) a rider knows the things appertaining to a rider.

  • چشم حس اسب است و نور حق سوار ** بی‏سواره اسب خود ناید به کار
  • The sensuous eye is the horse, and the Light of God is the rider: without the rider the horse itself is useless.

  • پس ادب کن اسب را از خوی بد ** ور نه پیش شاه باشد اسب رد
  • Therefore train the horse (so as to cure it) of bad habits; else the horse will be rejected before the King.

  • چشم اسب از چشم شه رهبر بود ** چشم او بی‏چشم شه مضطر بود
  • The horse's eye finds the way from the King's eye: without the King's eye its eye is in desperate plight.

  • چشم اسبان جز گیاه و جز چرا ** هر کجا خوانی بگوید نه چرا
  • The eye of horses, whithersoever you call it except to grass and pasture, says, “Nay, why (should we go)?”

  • نور حق بر نور حس راکب شود ** آن گهی جان سوی حق راغب شود 1290
  • The Light of God mounts (as a rider) on the sensuous eye, and then the soul yearns after God.

  • اسب بی‏راکب چه داند رسم راه ** شاه باید تا بداند شاه راه‏
  • How should the riderless horse know the marks of the road? The King is needed (to ride it) in order that it may know the King's road.

  • سوی حسی رو که نورش راکب است ** حس را آن نور نیکو صاحب است‏
  • Go towards a sense on which the Light is riding: that Light is a good companion for the sense.

  • نور حس را نور حق تزیین بود ** معنی نور علی‏ نور این بود
  • The Light of God is an ornament to the light of sense: this is the meaning of light upon light.

  • نور حسی می‏کشد سوی ثری ** نور حقش می‏برد سوی علی‏
  • The light of sense draws (a man) towards earth; the Light of God bears him aloft,

  • ز انکه محسوسات دونتر عالمی است ** نور حق دریا و حس چون شبنمی است‏ 1295
  • Because sensible things are a lower world: the Light of God is (as) the sea, and the sense as a dew-drop.

  • لیک پیدا نیست آن راکب بر او ** جز به آثار و به گفتار نکو
  • But that which rides on it (on the sense) is not manifested save by good effects and words.

  • نور حسی کاو غلیظ است و گران ** هست پنهان در سواد دیده‏گان‏
  • The sensuous light, which is gross and heavy, is hidden in the black of the eyes.

  • چون که نور حس نمی‏بینی ز چشم ** چون ببینی نور آن دینی ز چشم‏
  • Inasmuch as you are not seeing the light of sense with (your) eye, how should you see the light of that religious one (the saint) with (your) eye?

  • نور حس با این غلیظی مختفی است ** چون خفی نبود ضیایی کان صفی است‏
  • The light of sense is hidden notwithstanding this grossness: how (then) should not that radiance be hidden which is pure (and subtle)?

  • این جهان چون خس به دست باد غیب ** عاجزی پیش گرفت و داد غیب‏ 1300
  • This world, like straws in the hand (control) of the wind (which is) the (world) unseen, is a helpless object before the power and sway of the Unseen

  • گه بلندش می‏کند گاهیش پست ** گه درستش می‏کند گاهی شکست‏
  • It (this control) makes it now lofty, now low; makes it now sound (and whole), now broken;

  • گه یمینش می‏برد گاهی یسار ** گه گلستانش کند گاهیش خار
  • Now carries it to the right, now to the left; now makes it roses, now thorns.

  • دست پنهان و قلم بین خط گزار ** اسب در جولان و ناپیدا سوار
  • See (how) the Hand (is) hidden, while the pen is writing; the horse careering, while the Rider is invisible.

  • تیر پران بین و ناپیدا کمان ** جانها پیدا و پنهان جان جان‏
  • See the arrow flying, and the Bow not in sight; the (individual) souls manifest, and the Soul of souls hidden.

  • تیر را مشکن که این تیر شهی است ** تیر پرتابی ز شصت آگهی است‏ 1305
  • Do not break the arrow, for it is the arrow of a King; it is not shot at long range (at random), it is from the thumb-stall of One who knows (how to hit the target).

  • ما رمیت إذ رمیت گفت حق ** کار حق بر کارها دارد سبق‏
  • God said, “Thou didst not throw when thou threwest”: the action of God has precedence over (our) actions.

  • خشم خود بشکن تو مشکن تیر را ** چشم خشمت خون شمارد شیر را
  • Break your own anger, do not break the arrow: the eye of your anger reckons milk (to be) blood.

  • بوسه ده بر تیر و پیش شاه بر ** تیر خون آلود از خون تو تر
  • Give the arrow a kiss and bring it to the King—the blood-stained arrow, wet with your blood.

  • آن چه پیدا عاجز و بسته و زبون ** و آن چه ناپیدا چنان تند و حرون‏
  • That which is seen is helpless and confined and feeble; and that which is unseen is so fierce and uncontrollable.

  • ما شکاریم این چنین دامی کراست ** گوی چوگانیم چوگانی کجاست‏ 1310
  • We are the (hunted) prey: to whom belongs such a (fearful) snare? We are the ball (for the blows) of the polo-bat—and where is the Batsman?

  • می‏درد می‏دوزد این خیاط کو ** می‏دمد می‏سوزد این نفاط کو
  • He tears, He sews: where is this Tailor? He blows, He burns: where is this Fire-kindler?

  • ساعتی کافر کند صدیق را ** ساعتی زاهد کند زندیق را
  • At one hour He makes the true saint an unbeliever; at another hour He makes the (impious) deist an (orthodox) ascetic;

  • ز انکه مخلص در خطر باشد ز دام ** تا ز خود خالص نگردد او تمام‏
  • For the mukhlis (sincere worshipper) is in danger of the snare until he becomes entirely purged of self,

  • ز انکه در راهست و ره زن بی‏حد است ** آن رهد کاو در امان ایزد است‏
  • Because he is (still) on the Way, and the brigands are numberless: (only) he escapes who is under God's safeguard.

  • آینه‏ی خالص نگشت او مخلص است ** مرغ را نگرفته است او مقنص است‏ 1315
  • (If) he has not become (selfless, like) a pure mirror, he is (no more than) mukhlis: (if) he has not caught the bird, he is (still) hunting;

  • چون که مخلص گشت مخلص باز رست ** در مقام امن رفت و برد دست‏
  • (But) when the mukhlis has become mukhlas, he is delivered: he has reached the place of safety and has won the victory.