احمقیام بس مبارک احمقی است ** که دلم با برگ و جانم متقی است3200
My foolishness is a very blessed foolishness, for my heart is well furnished (with spiritual graces) and my soul is devout.”
گر تو خواهی کت شقاوت کم شود ** جهد کن تا از تو حکمت کم شود
If thou desire that misery should vanish (from thee), endeavour that wisdom should vanish from thee—
حکمتی کز طبع زاید وز خیال ** حکمتی بیفیض نور ذو الجلال
The wisdom which is born of (human) nature and phantasy, the wisdom which lacks the overflowing grace of the Light of the Glorious (God).
حکمت دنیا فزاید ظن و شک ** حکمت دینی برد فوق فلک
The wisdom of this world brings increase of supposition and doubt; the wisdom of the Religion bears (one) above the sky.
زوبعان زیرک آخر زمان ** بر فزوده خویش بر پیشینیان
The ingenious rascals of (this) latter time have aggrandised themselves over the ancients;
حیله آموزان جگرها سوخته ** فعلها و مکرها آموخته3205
The (apt) learners of cunning have burnt (consumed) their hearts (in study) and have learned feints and tricks;
صبر و ایثار و سخای نفس و جود ** باد داده کان بود اکسیر سود
They have thrown to the winds patience and altruism and self-sacrifice and generosity—(qualities) which are the elixir of (spiritual) profit.
فکر آن باشد که بگشاید رهی ** راه آن باشد که پیش آید شهی
The (right) thought is that which opens a way: the (right) way is that on which a (spiritual) king advances.
شاه آن باشد که از خود شه بود ** نه به مخزنها و لشکر شه شود
The (true) king is he that goes into the presence of the King, and is not made king by treasuries and armies;
تا بماند شاهی او سرمدی ** همچو عز ملک دین احمدی
So that his kingship remains unto everlasting, like the glory of the empire of the Mohammedan Religion.
کرامات ابراهیم ادهم بر لب دریا
The miracles of Ibráhím son of Adham on the seashore.
هم ز ابراهیم ادهم آمده ست ** کاو ز راهی بر لب دریا نشست3210
Thus, it is related of Ibráhím son of Adham that after a journey he sat down (to rest) by the edge of the sea.
دلق خود میدوخت آن سلطان جان ** یک امیری آمد آن جا ناگهان
(Whilst) that spiritual king was stitching his mantle, an Amír suddenly came to that spot.
آن امیر از بندگان شیخ بود ** شیخ را بشناخت سجده کرد زود
That Amír had been one of the Shaykh's servants; he recognized the Shaykh and at once bowed low.
خیره شد در شیخ و اندر دلق او ** شکل دیگر گشته خلق و خلق او
He was astounded at the Shaykh and at his dervish garb— (for) his nature and outward guise had become transformed—
کاو رها کرد آن چنان ملک شگرف ** بر گزید آن فقر بس باریک حرف
(Marvelling) that he gave up such a grand kingdom, and chose that very pettifogging (spiritual) poverty;
ترک کرد او ملک هفت اقلیم را ** میزند بر دلق سوزن چون گدا3215
(And why) he renounced the sovereignty of the Seven Climes, and plies the needle on his dervish-cloak, like a beggar.
شخ واقف گشت از اندیشهاش ** شیخ چون شیر است و دلها بیشهاش
The Shaykh became aware of his thought: a Shaykh is as the lion, and (people's) hearts are his jungle.
چون رجا و خوف در دلها روان ** نیست مخفی بر وی اسرار جهان
He is entering, like hope and fear, into (their) hearts: not hid from him are the secrets of the world.
دل نگه دارید ای بیحاصلان ** در حضور حضرت صاحب دلان
Keep watch over your hearts, O fruitless ones, in the presence of the majesty of the men of heart (saints).
پیش اهل تن ادب بر ظاهر است ** که خدا ز ایشان نهان را ساتر است
Before the men of body (worldings), respect is (shown) outwardly, for God is veiling the occult from them.
پیش اهل دل ادب بر باطن است ** ز انکه دلشان بر سرایر فاطن است3220
Before the men of heart (saints), respect is (shown) inwardly, because their hearts have insight into the secret thoughts.
تو بعکسی پیش کوران بهر جاه ** با حضور آیی نشینی پایگاه
Thou art contrariwise: for the sake of (worldly) position thou comest with reverence before them that are blind (to spiritual things), and sittest in the vestibule;
پیش بینایان کنی ترک ادب ** نار شهوت را از آن گشتی حطب
(But) before the seers thou behavest disrespectfully: hence thou hast become fuel for the fire of lust.
چون نداری فطنت و نور هدی ** بهر کوران روی را میزن جلا
Since thou hast not (spiritual) perception and the light of (Divine) guidance, continue to polish (cleanse and brighten) thy face for the sake of the blind!
پیش بینایان حدث در روی مال ** ناز میکن با چنین گندیده حال
Before the seers, daub thy face with dirt! Act haughtily (towards them) notwithstanding such a stinking state (as thou art in)!
شیخ سوزن زود در دریا فگند ** خواست سوزن را به آواز بلند3225
The Shaykh quickly threw his needle into the sea, and with a loud voice called for the needle.
صد هزاران ماهی اللهیی ** سوزن زر در لب هر ماهیی
Myriads of Divine fishes—in the lips of each fish a needle of gold—
سر بر آوردند از دریای حق ** که بگیر ای شیخ سوزنهای حق
Lifted their heads from God's sea, saying, “Take, O Shaykh, God's needles.”
رو بدو کرد و بگفتش ای امیر ** ملک دل به یا چنان ملک حقیر
He turned his face towards him (the Amír) and said to him, “O Amír, is the kingdom of the heart (spirit) better, or such a despicable kingdom (as I once possessed)?”
این نشان ظاهر است این هیچ نیست ** تا بباطن در روی بینی تو بیست
This (miracle) is the outward sign, this is nothing: wait till you enter the inward (shrine and) see (what is there)!
سوی شهر از باغ شاخی آورند ** باغ و بستان را کجا آن جا برند3230
From the garden they bring to town (only) a branch: how should they carry thither the (whole) garden and orchard?—
خاصه باغی کاین فلک یک برگ اوست ** بلکه این مغز است وین عالم چو پوست
Especially, a Garden whereof this heaven is (but) one leaf; nay, that is the kernel, and this world) is as the husk.
بر نمیداری سوی آن باغ گام ** بوی افزون جوی و کن دفع زکام
(If) you are not stepping on (briskly) towards that Garden, seek more scent, and get rid of (your) rheum,
تا که آن بو جاذب جانت شود ** تا که آن بو نور چشمانت شود
In order that that scent may draw your soul (thither); in order that that scent may become the light of your eyes.
گفت یوسف ابن یعقوب نبی ** بهر بو ألقوا علی وجه أبی
For the scent's sake Joseph, son of Jacob the prophet, said: “Cast (my shirt) upon my father's face.”
بهر این بو گفت احمد در عظات ** دایما قرة عینی فی الصلاة3235
For this scent's sake Ahmad (Mohammed) constantly said in (his) exhortations: “In the ritual prayer is the delight of mine eye.”
پنج حس با همدگر پیوستهاند ** ز انکه این هر پنج از اصلی رستهاند
The five (spiritual) senses are linked with one another, all these five have grown (are derived) from a sublime root (source).
قوت یک قوت باقی شود ** ما بقی را هر یکی ساقی شود
The strength of one becomes the strength of the rest: each one becomes a cupbearer to the rest.
دیدن دیده فزاید عشق را ** عشق در دیده فزاید صدق را
Seeing with the eye increases love; love increases penetration in the eye.
صدق بیداری هر حس میشود ** حسها را ذوق مونس میشود
Penetration (of sight) becomes the (means of) awakening (stimulating) every sense, (so that) perception (of the spiritual) becomes familiar to (all) the senses.
آغاز منور شدن عارف به نور غیب بین
The beginning of the gnostic's illumination by the Light which sees the invisible world.
چون یکی حس در روش بگشاد بند ** ما بقی حسها همه مبدل شوند3240
When one sense in (the course of its) progress has loosed (its) bonds, all the rest of the senses become changed.
چون یکی حس غیر محسوسات دید ** گشت غیبی بر همه حسها پدید
When one sense has perceived things that are not objects of sense-perception, that which is of the invisible world becomes apparent to all the senses.
چون ز جو جست از گله یک گوسفند ** پس پیاپی جمله ز آن سو بر جهند
When one sheep of the flock has jumped over a stream, then they all jump across on each other's heels.
گوسفندان حواست را بران ** در چرا از أخرج المرعی چران
Drive the sheep, thy senses, to pasture: let them browse on (the pasture indicated in the text)—He who hath brought forth the herbage,
تا در آن جا سنبل و نسرین چرند ** تا به گلزار حقایق ره برند
That there they may browse on hyacinth and wild-rose; that they may make their way to the garden of the Realities;
هر حست پیغمبر حسها شود ** تا یکایک سوی آن جنت رود3245
(That) every sense of thine may become an apostle to the senses (of others), so that severally they may go towards that Paradise;
حسها با حس تو گویند راز ** بیزبان و بیحقیقت بیمجاز
(And then those) senses will tell their secret to thy senses, without the proper meaning, without tongue, and without metaphor;
کاین حقیقت قابل تاویلهاست ** وین توهم مایهی تخییلهاست
For this proper meaning admits of (different) interpretations, and this guesswork is the source of (vain) imaginings;
آن حقیقت را که باشد از عیان ** هیچ تاویلی نگنجد در میان
(But in the case of) that truth which is (perceived) from intuition, there is no room for any interpretation.
چون که هر حس بندهی حس تو شد ** مر فلکها را نباشد از تو بد
When every sense has become subject to thy sense, the heavenly spheres cannot avoid (obedience to) thee.