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2
1278-1327

  • 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.

  • هیچ آیینه دگر آهن نشد ** هیچ نانی گندم خرمن نشد
  • No mirror (ever) became iron again; no bread (ever) became the wheat in the stack.

  • هیچ انگوری دگر غوره نشد ** هیچ میوه‏ی پخته با کوره نشد
  • No full-grown grape (ever) became a young grape; no mature fruit (ever) became premature fruit.

  • پخته گرد و از تغیر دور شو ** رو چو برهان محقق نور شو
  • Become mature and be far from (the possibility of) change for the worse: go, become the Light, like Burhán-i Muhaqqiq.

  • چون ز خود رستی همه برهان شدی ** چون که بنده نیست شد سلطان شدی‏ 1320
  • When you have escaped from self, you have become wholly the proof (of God): when the slave (in you) has become naught, you have become the King.

  • ور عیان خواهی صلاح دین نمود ** دیده‏ها را کرد بینا و گشود
  • [And if you wish to behold (this mystery) plainly, Saláhu’ddín has shown it forth: he has made the eyes to see and has opened (them).

  • فقر را از چشم و از سیمای او ** دید هر چشمی که دارد نور هو
  • From his eyes and mien every eye that hath the Light of Hú (God) has discerned (mystical) poverty.

  • شیخ فعال است بی‏آلت چو حق ** با مریدان داده بی‏گفتی سبق‏
  • The Shaykh (Saláhu’ddín) is one who, like God, acts without instrument, giving lessons to his disciples without anything said.]

  • دل به دست او چو موم نرم رام ** مهر او گه ننگ سازد گاه نام‏
  • In his hand the heart is submissive like soft wax: his seal makes (the impression) now (of) shame, now (of) fame.

  • مهر مومش حاکی انگشتری است ** باز آن نقش نگین حاکی کیست‏ 1325
  • The seal impressed on his wax is telling of the seal-ring; of whom, again, does the device tell, (which is) graven on the stone of the ring?

  • حاکی اندیشه‏ی آن زرگر است ** سلسله‏ی هر حلقه اندر دیگر است‏
  • It tells of the thought of the Goldsmith—(all this) is a chain, every link (inserted) in another.

  • این صدا در کوه دلها بانگ کی ست ** گه پرست از بانگ این که گه تهی است‏
  • Whose voice is this echo in the mountains of (our) hearts? Sometimes this mountain is full of the voice, sometimes it is empty.