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2
676-725

  • گوش تو پر بوده است از طمع خام ** پس طمع کر می‏کند کور ای غلام‏
  • Your ear has been filled with foolish hope; (such) hope, then, makes (one) deaf (and) blind, my lad.”

  • تا کلوخ و سنگ بشنید این بیان ** مفلس است و مفلس است این قلتبان‏
  • Even clods and stones heard this advertisement—“he is insolvent, he is insolvent, this scoundrel.”

  • تا به شب گفتند و در صاحب شتر ** بر نزد کاو از طمع پر بود پر
  • They (the criers) said it till nightfall, and it made no impression on the owner of the camel, because he was full of (idle) hope, full.

  • هست بر سمع و بصر مهر خدا ** در حجب بس صورت است و بس صدا
  • God's seal lies upon the hearing and sight: within the veils is many a form and many a sound.

  • آن چه او خواهد رساند آن به چشم ** از جمال و از کمال و از کرشم‏ 680
  • He communicates to the eye that which He wills of beauty and of perfection and of amorous looks;

  • و انچه او خواهد رساند آن به گوش ** از سماع و از بشارت وز خروش‏
  • And He communicates to the ear that which He wills of music and glad tidings and cries (of rapture).

  • کون پر چاره ست و هیچت چاره نی ** تا که نگشاید خدایت روزنی‏
  • The world is full of remedies, but you have no remedy till God opens a window for you.

  • گر چه تو هستی کنون غافل از آن ** وقت حاجت حق کند آن را عیان‏
  • Though you are unaware of that (remedy) just now, God will make it plain in the hour of need.

  • گفت پیغمبر که یزدان مجید ** از پی هر درد درمان آفرید
  • The Prophet said that the glorious God has created a remedy for every pain;

  • لیک ز آن درمان نبینی رنگ و بو ** بهر درد خویش بی‏فرمان او 685
  • But of that remedy for your pain you will not see (even) the colour or scent without His command.

  • چشم را ای چاره جو در لامکان ** هین بنه چون چشم کشته سوی جان‏
  • Come, O you that seek the remedy, set your eye on non-spatiality, as the eye of one (about to be) killed (turns) towards the spirit.

  • این جهان از بی‏جهت پیدا شده ست ** که ز بی‏جایی جهان را جا شده ست‏
  • This (spatial) world has been produced from that which is without spatial relations, for the world has received (the relation of) place from placelessness.

  • باز گرد از هست سوی نیستی ** طالب ربی و ربانیستی‏
  • Turn back from existence towards non-existence, (if) you seek the Lord and belong to the Lord.

  • جای دخل است این عدم از وی مرم ** جای خرج است این وجود بیش و کم‏
  • This non-existence is the place of income: do not flee from it; this existence of more and less is the place of expenditure.

  • کارگاه صنع حق چون نیستی است ** پس برون کارگه بی‏قیمتی است‏ 690
  • Since God's workshop is non-existence, in the world of (phenomenal) existence who is (to be found) except the idle?

  • یاد ده ما را سخنهای دقیق ** که ترا رحم آورد آن ای رفیق‏
  • Put into our heart subtle words which may move Thee to mercy, O Gracious One!

  • هم دعا از تو اجابت هم ز تو ** ایمنی از تو مهابت هم ز تو
  • From Thee (come) both the prayer and the answer; from Thee safety, from Thee also dread.

  • گر خطا گفتیم اصلاحش تو کن ** مصلحی تو ای تو سلطان سخن‏
  • If we have spoken faultily, do Thou correct it: Thou art the Corrector, O Thou (who art the) Sultan of speech.

  • کیمیا داری که تبدیلش کنی ** گر چه جوی خون بود نیلش کنی‏
  • Thou hast the alchemy whereby Thou mayst transmute it, and though it be a river of blood, mayst make it a Nile.

  • این چنین میناگریها کار تست ** این چنین اکسیرها اسرار تست‏ 695
  • Such alchemical operations are Thy work, such elixirs are Thy secrets.

  • آب را و خاک را بر هم زدی ** ز آب و گل نقش تن آدم زدی‏
  • Thou didst beat water and earth together: from water and clay Thou didst mould the body of Adam.

  • نسبتش دادی و جفت و خال و عم ** با هزار اندیشه و شادی و غم‏
  • Thou gavest him (Man) lineage and wife and uncles, maternal and paternal, with a thousand thoughts and joys and griefs.

  • باز بعضی را رهایی داده‏ای ** زین غم و شادی جدایی داده‏ای‏
  • Again, to some Thou hast given deliverance: Thou hast parted them from this grief and joy;

  • برده‏ای از خویش و پیوند و سرشت ** کرده‏ای در چشم او هر خوب زشت‏
  • Thou hast borne them away from kindred and relatives and (their own) nature, Thou hast made every fair thing foul in his (such a one's) eyes.

  • هر چه محسوس است او رد می‏کند ** و انچه ناپیداست مسند می‏کند 700
  • He spurns all that is perceived by the senses, and leans for support on that which is invisible.

  • عشق او پیدا و معشوقش نهان ** یار بیرون فتنه‏ی او در جهان‏
  • His love is manifest and his Beloved is hidden: the Friend is outside (of the world), (but) His fascination is in the world.

  • این رها کن عشقهای صورتی ** نیست بر صورت نه بر روی ستی‏
  • Give up this (belief). Loves (felt) for what is endued with form have not as their object the (outward) form or the lady's face.

  • آن چه معشوق است صورت نیست آن ** خواه عشق این جهان خواه آن جهان‏
  • That which is the object of love is not the form, whether it be love for (the things of) this world or yonder world.

  • آن چه بر صورت تو عاشق گشته‏ای ** چون برون شد جان چرایش هشته‏ای‏
  • That which you have come to love for its form—why have you abandoned it after the spirit has fled?

  • صورتش بر جاست این سیری ز چیست ** عاشقا واجو که معشوق تو کیست‏ 705
  • Its form is still there: whence (then) this satiety (disgust)? O lover, inquire who your beloved (really) is.

  • آن چه محسوس است اگر معشوقه است ** عاشق استی هر که او را حس هست‏
  • If the beloved is that which the senses perceive, every one that has senses would be in love (with it).

  • چون وفا آن عشق افزون می‏کند ** کی وفا صورت دگرگون می‏کند
  • Inasmuch as constancy is increased by that (spiritual) love, how is constancy altered (impaired) by the (decay of the material) form?

  • پرتو خورشید بر دیوار تافت ** تابش عاریتی دیوار یافت‏
  • The sunbeam shone upon the wall: the wall received a borrowed splendour.

  • بر کلوخی دل چه بندی ای سلیم ** واطلب اصلی که تابد او مقیم‏
  • Why set your heart on a piece of turf, O simple man? Seek out the source which shines perpetually.

  • ای که تو هم عاشقی بر عقل خویش ** خویش بر صورت پرستان دیده بیش‏ 710
  • You who are in love with your intellect, deeming yourself superior to worshippers of form,

  • پرتو عقل است آن بر حس تو ** عاریت میدان ذهب بر مس تو
  • That (intellect) is a beam of (Universal) Intellect (cast) on your sense-perception; regard it as borrowed gold on your copper.

  • چون زر اندود است خوبی در بشر ** ور نه چون شد شاهد تو پیر خر
  • Beauty in humankind is like gilding; else, how did your sweetheart become (as ugly as) an old ass?

  • چون فرشته بود همچون دیو شد ** کان ملاحت اندر او عاریه بد
  • She was like an angel, she became like a demon, for that loveliness in her was a borrowed (transient) thing.

  • اندک اندک می‏ستانند آن جمال ** اندک اندک خشک می‏گردد نهال‏
  • Little by little they take away that beauty: little by little the sapling withers.

  • رو نعمره ننکسه بخوان ** دل طلب کن دل منه بر استخوان‏ 715
  • Go, recite (the text) to whom so We grant length of days, him We cause to decline. Seek the heart (spirit), set not thy heart on bones;

  • کان جمال دل جمال باقی است ** دولتش از آب حیوان ساقی است‏
  • For that beauty of the heart is the lasting beauty: its fortune gives to drink of the Water of Life.

  • خود هم او آب است و هم ساقی و مست ** هر سه یک شد چون طلسم تو شکست‏
  • Truly it is both the water and the giver of drink and the drunken: all three become one when your talisman is shattered.

  • آن یکی را تو ندانی از قیاس ** بندگی کن ژاژ کم خا ناشناس‏
  • That oneness you cannot know by reasoning. Do service (to God) and refrain from foolish gabble, O undiscerning man!

  • معنی تو صورت است و عاریت ** بر مناسب شادی و بر قافیت‏
  • Your reality is the form and that which is borrowed: you rejoice in what is relative and (secondary like) rhyme.

  • معنی آن باشد که بستاند ترا ** بی‏نیاز از نقش گرداند ترا 720
  • Reality is that which seizes (enraptures) you and makes you independent of form.

  • معنی آن نبود که کور و کر کند ** مرد را بر نقش عاشق‏تر کند
  • Reality is not that which makes blind and deaf and causes a man to be more in love with form.

  • کور را قسمت خیال غم فزاست ** بهره‏ی چشم این خیالات فناست‏
  • The portion of the blind is the fancy that increases pain; the share of the (spiritual) eye is these fancies (ideas) of dying to self (faná).

  • حرف قرآن را ضریران معدن‏اند ** خر نبینند و به پالان بر زنند
  • The blind are a mine (full) of the letter of the Qur’án: they do not see the ass, and (only) cling to the pack-saddle.

  • چون تو بینایی پی خر رو که جست ** چند پالان دوزی ای پالان پرست‏
  • Since you have sight, go after the ass which has jumped (away from you): how long (will you persist in) stitching the saddle, O saddle-worshipper?

  • خر چو هست آید یقین پالان ترا ** کم نگردد نان چو باشد جان ترا 725
  • When the ass is there, the saddle will certainly be yours: bread does not fail when you have the (vital) spirit.