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2
1359-1408

  • 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.

  • ای ملامت گر سلامت مر ترا ** ای سلامت جو تویی واهی العری‏ 1375
  • O blamer (of lovers), safety be thine! O seeker of safety, thou art infirm.

  • جان من کوره ست با آتش خوش است ** کوره را این بس که خانه‏ی آتش است‏
  • My soul is a furnace: it is happy with the fire: ’tis enough for the furnace that it is the fire's house.

  • همچو کوره عشق را سوزیدنی است ** هر که او زین کور باشد کوره نیست‏
  • For Love, as (for) the furnace, there is something to be burned: any one that is blind to this is not a furnace.

  • برگ بی‏برگی ترا چون برگ شد ** جان باقی یافتی و مرگ شد
  • When the provision of unprovidedness has become your provision, you have gained life everlasting, and death is gone.

  • چون ترا غم شادی افزودن گرفت ** روضه‏ی جانت گل و سوسن گرفت‏
  • When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.

  • آن چه خوف دیگران آن امن تست ** بط قوی از بحر و مرغ خانه سست‏ 1380
  • That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak.

  • باز دیوانه شدم من ای طبیب ** باز سودایی شدم من ای حبیب‏
  • Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!

  • حلقه‏های سلسله‏ی تو ذو فنون ** هر یکی حلقه دهد دیگر جنون‏
  • The rings (links) of Thy chain are multiform: every single ring gives a different madness.

  • داد هر حلقه فنونی دیگر است ** پس مرا هر دم جنونی دیگر است‏
  • The gift of every ring is (consists in) different forms: therefore I have a different madness at every moment.

  • پس فنون باشد جنون این شد مثل ** خاصه در زنجیر این میر اجل‏
  • So “Madness is of different forms”—this has become a proverb; especially (is it true) as regards the chain of this most glorious Prince.

  • آن چنان دیوانگی بگسست بند ** که همه دیوانگان پندم دهند 1385
  • Such a madness has broken the bonds (of my reason) that all madmen would give me admonition.

  • آمدن دوستان به بیمارستان جهت پرسش ذو النون مصری
  • How friends came to the madhouse for Dhu ’l-Nún—may God sanctify his honoured spirit!

  • این چنین ذو النون مصری را فتاد ** کاندر او شور و جنونی نو بزاد
  • It so happened to Dhu ’l-Nún the Egyptian that a new agitation and madness was born within him.

  • شور چندان شد که تا فوق فلک ** می‏رسید از وی جگرها را نمک‏
  • His agitation became so great that salt (bitterness) from it was reaching (all) hearts up to above the sky.

  • هین منه تو شور خود ای شوره خاک ** پهلوی شور خداوندان پاک‏
  • Beware, O (thou of) salty soil, do not put thy agitation beside (in comparison with) the agitation of the holy lords (saints).

  • خلق را تاب جنون او نبود ** آتش او ریشهاشان می‏ربود
  • The people could not endure his madness: his fire was carrying off their beards.

  • چون که در ریش عوام آتش فتاد ** بند کردندش به زندانی نهاد 1390
  • When (that) fire fell on the beards of the vulgar, they bound him and put him in a prison.

  • نیست امکان واکشیدن این لگام ** گر چه زین ره تنگ می‏آیند عام‏
  • There is no possibility of pulling back this rein, though the vulgar be distressed by this way.

  • دیده این شاهان ز عامه خوف جان ** کاین گره کورند و شاهان بی‏نشان‏
  • These (spiritual) kings have seen (themselves in) danger of their lives from the vulgar; for this multitude are blind, and the kings (are) without (a visible) mark.

  • چون که حکم اندر کف رندان بود ** لاجرم ذو النون در زندان بود
  • When authority is in the hands of profligates, (a) Dhu ’l-Nún is inevitably in prison.

  • یک سواره می‏رود شاه عظیم ** در کف طفلان چنین در یتیم‏
  • The great king rides alone! Such a unique pearl in the hands of children!

  • در چه دریا نهان در قطره‏ای ** آفتابی مخفی اندر ذره‏ای‏ 1395
  • What pearl? (Nay), the Sea hidden in a drop, a Sun concealed in a mote.

  • آفتابی خویش را ذره نمود ** و اندک اندک روی خود را بر گشود
  • A Sun showed itself as a mote, and little by little uncovered its face.

  • جمله‏ی ذرات در وی محو شد ** عالم از وی مست گشت و صحو شد
  • All motes vanished in it; the (whole) world became intoxicated by it and (then) became sober.

  • چون قلم در دست غداری بود ** بی‏گمان منصور بر داری بود
  • When the pen (of authority) is in the hand of a traitor, unquestionably Mansúr is on a gibbet.

  • چون سفیهان راست این کار و کیا ** لازم آمد یقتلون الأنبیاء
  • When this affair (dominion) belongs to the foolish, the necessary consequence is (that) they kill the prophets.

  • انبیا را گفته قومی راه گم ** از سفه إنا تطیرنا بکم‏ 1400
  • Through folly the people who had lost the (right) way said to the prophets, “Lo, we augur ill from you.”

  • جهل ترسا بین امان انگیخته ** ز آن خداوندی که گشت آویخته‏
  • See the ignorance of the Christian appealing for protection to the Lord who was suspended (on the Cross)!

  • چون به قول اوست مصلوب جهود ** پس مر او را امن کی تاند نمود
  • Since, according to his (the Christian's) belief, He was crucified by the Jews, how then can He protect him?

  • چون دل آن شاه ز ایشان خون بود ** عصمت و أنت فیهم چون بود
  • Inasmuch as the heart of that King (Jesus) bleeds on account of them (the Christians), how should there be (for them) the inviolable defence of whilst thou art amongst them?

  • زر خالص را و زرگر را خطر ** باشد از قلاب خاین بیشتر
  • To the pure gold and to the goldsmith the danger from the false counterfeiter is greater (than from any one else).

  • یوسفان از رشک زشتان مخفیند ** کز عدو خوبان در آتش می‏زیند 1405
  • Josephs are concealed on account of the jealousy of the ugly, for because of enemies the beautiful live in the fire (of tribulation).

  • یوسفان از مکر اخوان در چه‏اند ** کز حسد یوسف به گرگان می‏دهند
  • Josephs are in the pit through the guile of (their) brethren, who from envy give Joseph to the wolves.

  • از حسد بر یوسف مصری چه رفت ** این حسد اندر کمین گرگی است زفت‏
  • What happened to Joseph of Egypt on account of envy? This envy is a big wolf in covert.

  • لاجرم زین گرگ یعقوب حلیم ** داشت بر یوسف همیشه خوف و بیم‏
  • Of necessity, kind Jacob always had fear and dread for Joseph because of this wolf.