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2
1310-1359

  • 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.

  • هر کجا هست او حکیم است اوستاد ** بانگ او زین کوه دل خالی مباد
  • Wheresoever he is, he is the Sage, the Master—may his voice not forsake this mountain!

  • هست که کاوا مثنا می‏کند ** هست که کآواز صد تا می‏کند
  • There is a mountain that (only) doubles the voice; there is a mountain that makes it hundredfold.

  • می‏زهاند کوه از آن آواز و قال ** صد هزاران چشمه‏ی آب زلال‏ 1330
  • At that voice and speech the mountain lets gush forth hundreds of thousands of springs of clear water.

  • چون ز کوه آن لطف بیرون می‏شود ** آبها در چشمه‏ها خون می‏شود
  • Inasmuch as that grace emanates (even) from the mountain, the waters in the springs become blood.

  • ز آن شهنشاه همایون نعل بود ** که سراسر طور سینا لعل بود
  • ’Twas on account of that monarch of auspicious gait that Mount Sinai was (turned to) rubies from end to end.

  • جان پذیرفت و خرد اجزای کوه ** ما کم از سنگیم آخر ای گروه‏
  • (All) the parts of the mountain received life and intelligence— after all, are we inferior to stone, O people?

  • نه ز جان یک چشمه جوشان می‏شود ** نه بدن از سبز پوشان می‏شود
  • Neither is there gushing from the soul a single spring, nor is the body becoming one of those clad in green;

  • نه صدای بانگ مشتاقی در او ** نه صفای جرعه‏ی ساقی در او 1335
  • Neither is there in it the echo of the cry of longing, nor the purity (born) of the draught of (wine bestowed by) the Cup-bearer.

  • کو حمیت تا ز تیشه و ز کلند ** این چنین که را بکلی بر کنند
  • Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?—

  • بو که بر اجزای او تابد مهی ** بو که در وی تاب مه یابد رهی‏
  • (In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.

  • چون قیامت کوهها را بر کند ** پس قیامت این کرم کی می‏کند
  • Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?

  • این قیامت ز آن قیامت کی کم است ** آن قیامت زخم و این چون مرهم است‏
  • How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.

  • هر که دید این مرهم از زخم ایمن است ** هر بدی کاین حسن دید او محسن است‏ 1340
  • Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer.

  • ای خنک زشتی که خویش شد حریف ** و ای گل رویی که جفتش شد خریف‏
  • Oh, happy is the ugly one to whom the beauteous one has become a companion; alas for one of rosy countenance with whom autumn has consorted!

  • نان مرده چون حریف جان شود ** زنده گردد نان و عین آن شود
  • When lifeless bread is companioned with life, the bread becomes living and is turned into the substance of that (life).

  • هیزم تیره حریف نار شد ** تیرگی رفت و همه انوار شد
  • Dark faggots become the companions of fire: the darkness departed, and all was turned into light.

  • در نمک‏لان چون خر مرده فتاد ** آن خری و مردگی یک سو نهاد
  • When the dead ass fell into the salt-mine, it put aside asininity and mortality.

  • صبغة الله هست خم رنگ هو ** پیسها یک رنگ گردد اندر او 1345
  • The baptism of Allah is the dyeing-vat of Hú (the Absolute God): therein (all) piebald things become of one colour.

  • چون در آن خم افتد و گوییش قم ** از طرب گوید منم خم لا تلم‏
  • When he (the mystic) falls into the vat, and you say to him, “Arise,” he says in rapture, “I am the vat: do not blame (me).”

  • آن منم خم خود انا الحق گفتن است ** رنگ آتش دارد الا آهن است‏
  • That “I am the vat” is the (same as) saying “I am God”: he has the colour of the fire, albeit he is iron.

  • رنگ آهن محو رنگ آتش است ** ز آتشی می‏لافد و خامش‏وش است‏
  • The colour of the iron is naughted in the colour of the fire: it (the iron) boasts of (its) fieriness, though (actually) it is like one who keeps silence.

  • چون به سرخی گشت همچون زر کان ** پس انا النار است لافش بی‏زبان‏
  • When it has become like gold of the mine in redness, then without tongue its boast is “I am the fire.”

  • شد ز رنگ و طبع آتش محتشم ** گوید او من آتشم من آتشم‏ 1350
  • It has become glorified by the colour and nature of the fire: it says, “I am the fire, I am the fire.

  • آتشم من گر ترا شک است و ظن ** آزمون کن دست را بر من بزن‏
  • I am the fire; if thou have doubt and suspicion, make trial, put thy hand upon me.

  • آتشم من بر تو گر شد مشتبه ** روی خود بر روی من یک دم بنه‏
  • I am the fire; if it seem dubious to thee, lay thy face upon my face for one moment.”

  • آدمی چون نور گیرد از خدا ** هست مسجود ملایک ز اجتبا
  • When Man receives light from God, he is worshipped by the angels because of his being chosen (by God).

  • نیز مسجود کسی کاو چون ملک ** رسته باشد جانش از طغیان و شک‏
  • Also, (he is) worshipped by that one whose spirit, like the angel, has been freed from contumacy and doubt.

  • آتش چه آهن چه لب ببند ** ریش تشبیه مشبه را مخند 1355
  • What fire? What iron? Close your lips: do not laugh at the beard of the assimilator's simile.

  • پای در دریا منه کم گوی از آن ** بر لب دریا خمش کن لب گزان‏
  • Do not set foot in the Sea, speak not of It: on the shore of the Sea keep silence, biting your lips (in amazement).

  • گر چه صد چون من ندارد تاب بحر ** لیک می‏نشکیبم از غرقاب بحر
  • Though (one equal to) a hundred like me would not have the strength to bear the Sea, yet I cannot refrain from the drowning waters of the Sea.

  • جان و عقل من فدای بحر باد ** خونبهای عقل و جان این بحر داد
  • May my soul and mind be a sacrifice to the Sea: this Sea has paid the blood-price of mind and soul.

  • تا که پایم می‏رود رانم در او ** چون نماند پا چو بطانم در او
  • I will march in It as long as my feet move; when feet remain not, I am (plunged) in It, like ducks.