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2
1325-1374

  • 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.

  • بی‏ادب حاضر ز غایب خوشتر است ** حلقه گر چه کژ بود نه بر در است‏ 1360
  • An unrespectful person present is better than one absent: though the ring be crooked, is it not on the door?

  • ای تن آلوده به گرد حوض گرد ** پاک کی گردد برون حوض مرد
  • O defiled in body, frequent the tank: outside of the tank, how shall a man be cleansed?

  • پاک کاو از حوض مهجور اوفتاد ** او ز پاکی خویش هم دور اوفتاد
  • The pure one who has been banished from the tank becomes far also from his purity.

  • پاکی این حوض بی‏پایان بود ** پاکی اجسام کم میزان بود
  • The purity of this tank is infinite; the purity of bodies is of little weight,

  • ز انکه دل حوض است لیکن در کمین ** سوی دریا راه پنهان دارد این‏
  • Because the heart (though it) is a tank, yet in ambush (out of sight) it has a hidden channel to the Sea.

  • پاکی محدود تو خواهد مدد ** ور نه اندر خرج کم گردد عدد 1365
  • Your finite purity wants reinforcement; otherwise, number is diminished in (the course of) expenditure.

  • آب گفت آلوده را در من شتاب ** گفت آلوده که دارم شرم از آب‏
  • The water said to the defiled one, “Hasten (to come) into me.” The defiled one said, “I feel shame before the water.”

  • گفت آب این شرم بی‏من کی رود ** بی‏من این آلوده زایل کی شود
  • Said the water, “Without me how shall this shame go? Without me how shall this defilement be removed?”

  • ز آب هر آلوده کاو پنهان شود ** الحیاء یمنع الإیمان بود
  • Every defiled one who hides from the water is (an example of the saying that) “Shame hinders Faith.”

  • دل ز پایه‏ی حوض تن گلناک شد ** تن ز آب حوض دلها پاک شد
  • The heart is muddied by the steps of the body's tank; the body is cleansed by the water of the heart's tanks.

  • گرد پایه‏ی حوض دل گرد ای پسر ** هان ز پایه‏ی حوض تن می‏کن حذر 1370
  • Haunt the steps of the heart's tank, O son; take heed and always beware of the steps of the body's tank.

  • بحر تن بر بحر دل بر هم زنان ** در میانشان برزخ لا یبغیان‏
  • The sea of the body is dashing against the sea of the heart, (but) between them is a barrier which they shall not cross.

  • گر تو باشی راست ور باشی تو کژ ** پیشتر می‏غژ بدو واپس مغژ
  • Whether you be straight (righteous) or crooked, always creep forwards to Him; do not creep backwards.

  • پیش شاهان گر خطر باشد به جان ** لیک نشکیبد از او با همتان‏
  • If in the presence of kings there be danger to life, yet they that aspire cannot refrain from (presence with) Him.

  • شاه چون شیرین‏تر از شکر بود ** جان به شیرینی رود خوشتر بود
  • Since the King is sweeter than sugar, ’tis better that life should go (as a sacrifice) to (that) sweetness.