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,
ز انکه لقمان گر چه بنده زاد بود ** خواجه بود و از هوا آزاد بود
Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
گفت شاهی شیخ را اندر سخن ** چیزی از بخشش ز من درخواست کن1465
A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.”
گفت ای شه شرم ناید مر ترا ** که چنین گویی مرا زین برتر آ
He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
من دو بنده دارم و ایشان حقیر ** و آن دو بر تو حاکمانند و امیر
I have two slaves, and they are vile, and those two are rulers and lords over you.”
گفت شه آن دو چهاند این زلت است ** گفت آن یک خشم و دیگر شهوت است
Said the King, “What are those two? This is a mistake.” He replied, “The one is anger and the other is lust.”
شاه آن دان کاو ز شاهی فارغ است ** بیمه و خورشید نورش بازغ است
Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
مخزن آن دارد که مخزن ذات اوست ** هستی او دارد که با هستی عدوست1470
(Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence.
خواجهی لقمان به ظاهر خواجهوش ** در حقیقت بنده، لقمان خواجهاش
Luqmán's master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
در جهان باژگونه زین بسی است ** در نظرشان گوهری کم از خسی است
In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
مر بیابان را مفازه نام شد ** نام و رنگی عقلشان را دام شد
Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
یک گره را خود معرف جامه است ** در قبا گویند کاو از عامه است
In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
یک گره را ظاهر سالوس زهد ** نور باید تا بود جاسوس زهد1475
In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).