زانیان را گند اندام نهان ** خمر خواران را بود گند دهان
Adulteris (erit) foetor membri latentis; wine-drinkers will have stinking mouths. [Adulturers (will) have stinking private members; wine-drinkers will have stinking mouths.]
گند مخفی کان به دلها میرسید ** گشت اندر حشر محسوس و پدید1415
The hidden stench that was reaching (only) to (people's) hearts will become sensible and manifest at the Resurrection.
بیشهای آمد وجود آدمی ** بر حذر شو زین وجود ار ز آن دمی
The being of Man is a jungle: be on your guard against this being, if you are of that (Divine) Breath.
در وجود ما هزاران گرگ و خوک ** صالح و ناصالح و خوب و خشوک
In our being there are thousands of wolves and hogs; (there is) goodly and ungodly and fair and foul.
حکم آن خور است کان غالبتر است ** چون که زر بیش از مس آید آن زر است
To the disposition that is preponderant belongs the decision (as to what you are): when the gold is more than the copper, it (the mixture) is gold.
سیرتی کان بر وجودت غالب است ** هم بر آن تصویر حشرت واجب است
The manner of acting that preponderates in your nature—in that same form you must needs rise (from the dead).
ساعتی گرگی در آید در بشر ** ساعتی یوسف رخی همچون قمر1420
At one hour a wolf enters into Man, at another hour a moon-like beauty with the face of Joseph.
میرود از سینهها در سینهها ** از ره پنهان صلاح و کینهها
Good and hateful qualities pass from bosoms into bosoms by a hidden way;
بلکه خود از آدمی در گاو و خر ** میرود دانایی و علم و هنر
Nay, indeed, wisdom and knowledge and excellence pass from Man into the ox and the ass.
اسب سکسک میشود رهوار و رام ** خرس بازی میکند بر هم سلام
The stumbling (restive) horse becomes smooth-paced and docile; the bear dances, the goat also salaams.
رفت اندر سگ ز آدمیان هوس ** تا شبان شد یا شکاری یا حرس
Volition has passed from human beings into the dog, so that he has become a shepherd or a hunter or a guardian (of the house).
در سگ اصحاب خوبی ز ان وفود ** رفت تا جویای الله گشته بود1425
Into the dog of the Companions (of the Cave) there passed from those comers (to the Cave) a (moral) disposition, so that he had become a seeker of God.
هر زمان در سینه نوعی سر کند ** گاه دیو و گه ملک گه دام و دد
At every moment a (different) species bursts up in the breast: now a devil, and now an angel, now wild beasts.
ز آن عجب بیشه که شیر آگه است ** تا به دام سینهها پنهان ره است
From that marvellous jungle, where is (dwells) the wise Lion, there is a hidden way to the breasts which ensnare (the spiritual prey).
دزدیی کن از درون مرجان جان ** ای کم از سگ از درون عارفان
O you who are less than a dog, steal the spiritual pearl from within—from within (the breasts of) them that know God.
چون که دزدی باری آن در لطیف ** چون که حامل میشوی باری شریف
As you (must) steal, at any rate (let it be) that lovely pearl; as you are going to bear a burden, at any rate (let it be) a noble one.
فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است
How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.
دوستان در قصهی ذو النون شدند ** سوی زندان و در آن رایی زدند1430
The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it,
کاین مگر قاصد کند یا حکمتی است ** او در این دین قبلهای و آیتی است
Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.
دور دور از عقل چون دریای او ** تا جنون باشد سفه فرمای او
Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
حاش لله از کمال جاه او ** کابر بیماری بپوشد ماه او
God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
او ز شر عامه اندر خانه شد ** او ز ننگ عاقلان دیوانه شد
He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.
او ز عار عقل کند تن پرست ** قاصدا رفته ست و دیوانه شده ست1435
From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad,
که ببندیدم قوی و ز ساز گاو ** بر سر و پشتم بزن وین را مکاو
Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
تا ز زخم لخت یابم من حیات ** چون قتیل از گاو موسی ای ثقات
That from the stroke of the part (of the cow) I may gain life, as the murdered man (gained life) from the cow of Moses, O trusty ones;
That I may be made happy by the stroke of a part of the cow; (that I may) become well (whole), as (in the case of) the murdered man and the cow of Moses’.”
زنده شد کشته ز زخم دم گاو ** همچو مس از کیمیا شد زر ساو
The murdered man was revived by the stroke of the cow's tail: he became pure gold (in spirit), even as copper (is transmuted) by the elixir.
کشته بر جست و بگفت اسرار را ** وا نمود آن زمرهی خونخوار را1440
The murdered man sprang up and told the secrets: he revealed that bloodthirsty gang.
گفت روشن کاین جماعت کشتهاند ** کاین زمان در خصمیام آشفتهاند
He said plainly, “I was killed by these people who are now disturbed (with anger) in contending against me.”
چون که کشته گردد این جسم گران ** زنده گردد هستی اسرار دان
When this gross body is killed, the essence that knows (spiritual) secrets is brought to life.
جان او بیند بهشت و نار را ** باز داند جملهی اسرار را
Its spirit beholds Paradise and Hell-fire and discerns all the mysteries.
وا نماید خونیان دیو را ** وا نماید دام خدعه و ریو را
It reveals the devilish murderers, it reveals the snare of deceit and guile.
گاو کشتن هست از شرط طریق ** تا شود از زخم دمش جان مفیق1445
To kill the cow (the fleshly soul) is the stipulation of (imposed by) the (Súfí) Path, in order that the spirit may be restored to consciousness by the stroke of her tail.
گاو نفس خویش را زوتر بکش ** تا شود روح خفی زنده و بهش
Kill most quickly the cow, your fleshly soul, so that the hidden spirit may become alive and conscious.
رجوع به حکایت ذو النون
Resumption of the story of Dhu ’l-Nún, may God sanctify his spirit!
چون رسیدند آن نفر نزدیک او ** بانگ بر زد هی کیانید اتقوا
When those persons arrived near him, he shouted, “Hey, who are ye? Take care!”
با ادب گفتند ما از دوستان ** بهر پرسش آمدیم اینجا به جان
They said respectfully, “We are some of thy friends: we have come hither in devotion to ask after thee.
چونی ای دریای عقل ذو فنون ** این چه بهتان است بر عقلت جنون
How art thou, O Sea of manifold intelligence? What aspersion on thy intelligence is this (alleged) madness?
دود گلخن کی رسد در آفتاب ** چون شود عنقا شکسته از غراب1450
How should the smoke of the bath-stove attain unto the Sun? How should the ‘Anqá be crushed by the crow?
وامگیر از ما بیان کن این سخن ** ما محبانیم با ما این مکن
Do not withhold (the truth) from us: explain this matter; we are lovers (of thee): do not behave to us in this fashion.
مر محبان را نشاید دور کرد ** یا به رو پوش و دغل مغرور کرد
One ought not to drive lovers away or dupe them by mask and false pretence.
راز را اندر میان آور شها ** رو مکن در ابر پنهانی مها
Communicate the secret, O King: do not hide thy face in the cloud, O Moon!
ما محب و صادق و دل خستهایم ** در دو عالم دل به تو در بستهایم
We are loving and true and with wounded (bleeding) hearts: in the two worlds we have fixed our hearts on thee (alone).”
فحش آغازید و دشنام از گزاف ** گفت او دیوانگانه زی و قاف1455
He began (to use) foul words and bad names recklessly: he spoke gibberish like madmen.
بر جهید و سنگ پران کرد و چوب ** جملگی بگریختند از بیم کوب
He jumped up and let fly stones and sticks; the whole party fled for fear of blows.
قهقهه خندید و جنبانید سر ** گفت باد ریش این یاران نگر
He laughed loudly and tossed his head (in scorn). “Look,” said he, “at the vain bluster of these friends!
دوستان بین، کو نشان دوستان ** دوستان را رنج باشد همچو جان
See the friends! Where is the sign of (true) friends? To (true) friends pain is as (dear as) life.”
کی کران گیرد ز رنج دوست دوست ** رنج مغز و دوستی آن را چو پوست
How should a friend turn aside from the pain inflicted by his friend? Pain is the kernel, and friendship is (only) as the husk to it.
نه نشان دوستی شد سر خوشی ** در بلا و آفت و محنت کشی1460
Has not joy in tribulation and calamity and suffering become the sign of (true) friendship?
دوست همچون زر بلا چون آتش است ** زر خالص در دل آتش خوش است
A friend is like gold, tribulation is like the fire: the pure gold is glad in the heart of the fire.
امتحان کردن خواجهی لقمان زیرکی لقمان را
How Luqmán's master tested his sagacity.
نه که لقمان را که بندهی پاک بود ** روز و شب در بندگی چالاک بود
(Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
خواجهاش میداشتی در کار پیش ** بهترش دیدی ز فرزندان خویش
His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,