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2
149-198

  • گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست‏
  • Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work?

  • چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را 150
  • How has this sick man no care for himself? How has this corpse no care for (spiritual) life?

  • مرده‏ی خود را رها کرده ست او ** مرده‏ی بیگانه را جوید رفو
  • He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.”

  • گفت حق ادبارگر ادبار جوست ** خار روییده جزای کشت اوست‏
  • God (answered and) said, “The backslider seeks backsliding: the thistle that has grown (in him) is the retribution for (consequence of) his sowing.”

  • آن که تخم خار کارد در جهان ** هان و هان او را مجو در گلستان‏
  • He that sows the seed of thistles in the world, be warned not to look for him in the rose-garden.

  • گر گلی گیرد به کف خاری شود ** ور سوی یاری رود ماری شود
  • If he take a rose in his hand, it becomes a thistle; and if he go to a friend, he (the friend) becomes a snake.

  • کیمیای زهر و مار است آن شقی ** بر خلاف کیمیای متقی‏ 155
  • The damned wretch is an elixir which transmutes into poison and snakes; (his elixir is) contrary to the elixir of the God-fearing man.

  • اندرز کردن صوفی خادم را در تیمار داشت بهیمه و لاحول گفتن خادم
  • How the Súfí enjoined the servant to take care of his beast and how the servant said, “Lá hawl.”

  • صوفیی می‏گشت در دور افق ** تا شبی در خانقاهی شد قنق‏
  • A Súfí was wandering round the world till one night he became a guest at a monastery (for Súfís).

  • یک بهیمه داشت در آخر ببست ** او به صدر صفه با یاران نشست‏
  • He had a beast (ass): he tied it in the stable, (while) he (himself) sat at the top of the dais with his friends.

  • پس مراقب گشت با یاران خویش ** دفتری باشد حضور یار بیش‏
  • Then he engaged with his friends in (mystical) meditation: the presence of a friend (of God) is (like) a book (which is open) before (one).

  • دفتر صوفی سواد حرف نیست ** جز دل اسپید همچون برف نیست‏
  • The Súfí's book is not (composed of) ink of letters (letters written with ink): it is naught but a heart white as snow.

  • زاد دانشمند آثار قلم ** زاد صوفی چیست آثار قدم‏ 160
  • The scholar's provision is (consists of) pen-marks (written letters and words). What is the Súfí's provision? Footmarks.

  • همچو صیادی سوی اشکار شد ** گام آهو دید بر آثار شد
  • He (the Súfí) stalks the game, like a hunter: he sees the musk-deer's track and follows the footprints.

  • چند گاهش گام آهو در خور است ** بعد از آن خود ناف آهو رهبر است‏
  • For some while the track of the deer is (the) proper (clue) for him, (but) afterwards ’tis the navel (musk-gland) of the deer that is his guide.

  • چون که شکر گام کرد و ره برید ** لاجرم ز آن گام در کامی رسید
  • When he has given thanks for (having been favoured with knowledge of) the track and has traversed the way, of necessity by means of that track he arrives at a goal.

  • رفتن یک منزلی بر بوی ناف ** بهتر از صد منزل گام و طواف‏
  • To go one stage (guided) by the scent of the musk-gland is better than a hundred stages of (following) the track and roaming about.

  • آن دلی کاو مطلع مهتابهاست ** بهر عارف فتحت ابوابهاست‏ 165
  • The heart that is the rising-place of the moonbeams (of Divine light) is for the gnostic (the means of revelation indicated by the words) its doors shall be opened.

  • با تو دیوار است و با ایشان در است ** با تو سنگ و با عزیزان گوهر است‏
  • To you it is a wall, to them it is a door; to you a stone, to (those) venerated ones a pearl.

  • آن چه تو در آینه بینی عیان ** پیر اندر خشت بیند بیش از آن‏
  • What you see plainly in the mirror—the Pír sees more than that in the brick.

  • پیر ایشان‏اند کاین عالم نبود ** جان ایشان بود در دریای جود
  • The Pírs are they whose spirits, before this world existed, were in the Sea of (Divine) bounty.

  • پیش از این تن عمرها بگذاشتند ** پیشتر از کشت بر برداشتند
  • Before (the creation of) this body they passed (many) lifetimes; before the sowing they took up (harvested) the fruit (produce).

  • پیشتر از نقش جان پذرفته‏اند ** پیشتر از بحر درها سفته‏اند 170
  • They have received the spirit before (the creation of) the form; they have bored the pearls before (the creation of) the sea.

  • مشورت می‏رفت در ایجاد خلق ** جانشان در بحر قدرت تا به حلق‏
  • (Whilst) consultation was going on as to bringing mankind into existence, their spirits were in the Sea of (Divine) Omnipotence up to the throat.

  • چون ملایک مانع آن می‏شدند ** بر ملایک خفیه خنبک می‏زدند
  • When the angels were opposing that (creation of man), they (the Pírs) were secretly clapping their hands (in derision) at the angels.

  • مطلع بر نقش هر که هست شد ** پیش از آن کاین نفس کل پا بست شد
  • He (the Pír) was made acquainted with the (material) form of every existent being, before this Universal Soul became fettered (by materiality).

  • پیشتر ز افلاک کیوان دیده‏اند ** پیشتر از دانه‏ها نان دیده‏اند
  • Before the (creation of the) heavens they have seen Saturn, before the (existence of) seeds they have seen the bread.

  • بی‏دماغ و دل پر از فکرت بدند ** بی‏سپاه و جنگ بر نصرت زدند 175
  • Without brain and mind they were full of thought, without army and battle they gained victory.

  • آن عیان نسبت به ایشان فکرت است ** ور نه خود نسبت به دوران رویت است‏
  • That immediate intuition (intuitive knowledge) in relation to them is thought; else, indeed, in relation to those who are far (from God) it is vision.

  • فکرت از ماضی و مستقبل بود ** چون از این دو رست مشکل حل شود
  • Thought is of the past and future; when it is emancipated from these two, the difficulty is solved.

  • روح از انگور می را دیده است ** روح از معدوم شی را دیده است‏
  • The spirit has beheld the wine in the grape, the spirit has beheld thing (entity) in nothing (nonentity);

  • دیده چون بی‏کیف هر با کیف را ** دیده پیش از کان صحیح و زیف را
  • It has beheld every conditioned thing as unconditioned, it has beheld the genuine coin and the alloyed before (the existence of) the mine;

  • پیشتر از خلقت انگورها ** خورده می‏ها و نموده شورها 180
  • Before the creation of grapes it has quaffed wines and shown the excitements (of intoxication).

  • در تموز گرم می‏بینند دی ** در شعاع شمس می‏بینند فی‏
  • In hot July they (the Pírs) see December; in the sunbeams they see the shade.

  • در دل انگور می را دیده‏اند ** در فنای محض شی را دیده‏اند
  • In the heart of the grape they have seen the wine; in absolute faná (privation of objectivity) they have seen the object.

  • آسمان در دور ایشان جرعه نوش ** آفتاب از جودشان زربفت‌پوش‏
  • The sky is draining draughts from their circling cup, the sun is clad in cloth of gold by their bounty.

  • چون از ایشان مجتمع بینی دو یار ** هم یکی باشند و هم ششصد هزار
  • When you see two of them met together as friends, they are one, and at the same time (they are) six hundred thousand.

  • بر مثال موجها اعدادشان ** در عدد آورده باشد بادشان‏ 185
  • Their numbers are in the likeness of waves: the wind will have brought them into number (into plurality from unity).

  • مفترق شد آفتاب جانها ** در درون روزن ابدان ما
  • The Sun, which is the spirits, became separated (broken into rays) in the windows, which are our bodies.

  • چون نظر در قرص داری خود یکی است ** و آن که شد محجوب ابدان در شکی است‏
  • When you gaze on the Sun's disk, it is itself one, but he that is screened by (his perception of) the bodies is in some doubt.

  • تفرقه در روح حیوانی بود ** نفس واحد روح انسانی بود
  • Separation (plurality) is in the animal spirit; the human spirit is one essence.

  • چون که حق رش علیهم نوره ** مفترق هرگز نگردد نور او
  • Inasmuch as God sprinkled His light upon them (mankind), (they are essentially one): His light never becomes separated (in reality).

  • یک زمان بگذار ای همره ملال ** تا بگویم وصف خالی ز آن جمال‏ 190
  • O my comrade on the way, dismiss thy weariness for a moment, that I may describe a single mole (grain) of that Beauty.

  • در بیان ناید جمال حال او ** هر دو عالم چیست عکس خال او
  • The beauty of His state cannot be set forth: what are both the worlds (temporal and spiritual)? The reflexion of His mole.

  • چون که من از خال خوبش دم زنم ** نطق می‏خواهد که بشکافد تنم‏
  • When I breathe a word concerning His beauteous mole, my speech would fain burst my body.

  • همچو موری اندر این خرمن خوشم ** تا فزون از خویش باری می‏کشم‏
  • Like an ant, I am so happy in this granary that I am dragging a burden too great for me.

  • بسته شدن تقریر معنی حکایت به سبب میل مستمع به استماع ظاهر صورت حکایت‏
  • How the explanation of the (inner) meaning of the tale was stopped because of the hearer's desire to hear the superficial form of it.

  • کی گذارد آن که رشک روشنی است ** تا بگویم آن چه فرض و گفتنی است‏
  • When will He who is envied by Light allow me to tell that which is obligatory and ought to be told?

  • بحر کف پیش آرد و سدی کند ** جر کند و ز بعد جر مدی کند 195
  • The sea casts foam in front (of it) and makes a barrier: it draws back and after drawing back flows in (again).

  • این زمان بشنو چه مانع شد مگر ** مستمع را رفت دل جای دگر
  • Hear what has interfered (hindered my exposition) at the present time: methinks the hearer's mind has wandered elsewhere.

  • خاطرش شد سوی صوفی قنق ** اندر آن سودا فرو شد تا عنق‏
  • His thoughts have turned to the Súfí guest: he is sunk up to the neck (wholly absorbed) in that business.

  • لازم آمد باز رفتن زین مقال ** سوی آن افسانه بهر وصف حال‏
  • (Therefore) it behoves me to go back from this discourse to that story in order to describe what happened (to him).