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2
743-792

  • این همه عالم طلب‏کار خوشند ** وز خوش تزویر اندر آتشند
  • All the world are seekers of happiness, and on account of a false happiness they are in the fire.

  • طالب زر گشته جمله پیر و خام ** لیک قلب از زر نداند چشم عام‏
  • Old and young have become gold-seekers, but the common eye does not distinguish alloy from gold.

  • پرتوی بر قلب زد خالص ببین ** بی‏محک زر را مکن از ظن گزین‏ 745
  • The pure (gold) shot a beam on the alloy: see that you choose not the gold on the ground of (mere) opinion, without a touchstone.

  • گر محک داری گزین کن ور نه رو ** نزد دانا خویشتن را کن گرو
  • If you have a touchstone, choose; otherwise, go, devote yourself to him that knows (the difference).

  • یا محک باید میان جان خویش ** ور ندانی ره مرو تنها تو پیش‏
  • Either you must have a touchstone within your own soul, or if you know not the Way, do not go forward alone.

  • بانگ غولان هست بانگ آشنا ** آشنایی که کشد سوی فنا
  • The cry of the ghouls is the cry of an acquaintance—an acquaintance who would lure you to perdition.

  • بانگ می‏دارد که هان ای کاروان ** سوی من آیید نک راه و نشان‏
  • She (the ghoul) keeps on crying, “Hark, O caravan people! Come towards me, here is the track and the landmarks.”

  • نام هر یک می‏برد غول ای فلان ** تا کند آن خواجه را از آفلان‏ 750
  • The ghoul mentions the name of each, saying “O so-and-so,” in order that she may make that personage one of those who sink.

  • چون رسد آن جا ببیند گرگ و شیر ** عمر ضایع راه دور و روز دیر
  • When he reaches the spot, he sees wolves and lions, his life lost, the road far off, and the day late.

  • چون بود آن بانگ غول آخر بگو ** مال خواهم جاه خواهم و آبرو
  • Prithee say, what is the ghoul's cry like? (It is) “I desire riches, I desire position and renown.”

  • از درون خویش این آوازها ** منع کن تا کشف گردد رازها
  • Prevent these voices from (entering) your heart, so that (spiritual) mysteries may be revealed.

  • ذکر حق کن بانگ غولان را بسوز ** چشم نرگس را از این کرکس بدوز
  • Repeat (in prayer) the name of God, drown the cry of the ghouls, close your narcissus eye to this vulture.

  • صبح کاذب را ز صادق واشناس ** رنگ می را باز دان از رنگ کاس‏ 755
  • Know the difference between the false dawn and the true, distinguish the colour of the wine from the colour of the cup,

  • تا بود کز دیده‏گان هفت رنگ ** دیده‏ای پیدا کند صبر و درنگ‏
  • That, perchance, from the eyes which see the seven colours patience and waiting may produce a (spiritual) eye,

  • رنگها بینی بجز این رنگها ** گوهران بینی به جای سنگها
  • (With which) you may behold colours other than these, and may behold pearls instead of stones.

  • گوهر چه بلکه دریایی شوی ** آفتاب چرخ پیمایی شوی‏
  • What pearl? Nay, you will become an ocean, you will become a sun traversing the sky.

  • کار کن در کارگه باشد نهان ** تو برو در کارگه بینش عیان‏
  • The Worker is hidden in the workshop: go you and in the workshop see Him plain.

  • کار چون بر کار کن پرده تنید ** خارج آن کار نتوانیش دید 760
  • Inasmuch as the work has woven a veil over the Worker, you cannot see Him outside of that work.

  • کارگه چون جای باش عامل است ** آن که بیرون است از وی غافل است‏
  • Since the workshop is the dwelling-place of the Worker, he that is outside is unaware of Him.

  • پس در آ در کارگه یعنی عدم ** تا ببینی صنع و صانع را بهم‏
  • Come, then, into the workshop, that is to say, non-existence, that you may see the work and the Worker together.

  • کارگه چون جای روشن دیده‏گی است ** پس برون کارگه پوشیدگی است‏
  • As the workshop is the place of clairvoyance, then outside of the workshop there is (only) blindfold ness.

  • رو به هستی داشت فرعون عنود ** لاجرم از کارگاهش کور بود
  • The rebellious Pharaoh kept his face towards existence, consequently he was blind to His (God's) workshop.

  • لاجرم می‏خواست تبدیل قدر ** تا قضا را باز گرداند ز در 765
  • Consequently he was wishing to alter the (Divine) predestination, that he might turn back the (Divine) destiny from his door.

  • خود قضا بر سبلت آن حیله‏مند ** زیر لب می‏کرد هر دم ریش‏خند
  • Truly the (Divine) destiny every moment was laughing derisively under its lip at the moustache (arrogance) of that cunning plotter.

  • صد هزاران طفل کشت او بی‏گناه ** تا بگردد حکم و تقدیر اله‏
  • He killed hundreds of thousands of innocent babes, in order that the ordainment and predestination of God might be averted.

  • تا که موسای نبی ناید برون ** کرد در گردن هزاران ظلم و خون‏
  • In order that the prophet Moses might not come forth, he laid on his neck (made himself responsible for) thousands of iniquities and murders.

  • آن همه خون کرد و موسی زاده شد ** و ز برای قهر او آماده شد
  • He wrought all that bloodshed, and (yet) Moses was born and was made ready for his chastisement.

  • گر بدیدی کارگاه لا یزال ** دست و پایش خشک گشتی ز احتیال‏ 770
  • Had he seen the workshop of the Everlasting (God), he would have ceased to move hand or foot in plotting.

  • اندرون خانه‏اش موسی معاف ** و ز برون می‏کشت طفلان را گزاف‏
  • Moses (lay) safe within his (Pharaoh's) house, while outside he was killing the infants in vain,

  • همچو صاحب نفس کاو تن پرورد ** بر دگر کس ظن حقدی می‏برد
  • Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),

  • کاین عدو و آن حسود و دشمن است ** خود حسود و دشمن او آن تن است‏
  • Saying, “This one is a foe, and that one is envious and an enemy,” (though) in truth his envier and enemy is that body (of his).

  • او چو موسی و تنش فرعون او ** او به بیرون می‏دود که کو عدو
  • He is like Moses, and his body is his Pharaoh: he keeps running (to and fro) outside, asking, “Where is my enemy?”

  • نفسش اندر خانه‏ی تن نازنین ** بر دگر کس دست می‏خاید به کین‏ 775
  • His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else.

  • ملامت کردن مردم شخصی را که مادرش را کشت به تهمت
  • How men blamed a person who killed his mother because he suspected her (of adultery).

  • آن یکی از خشم مادر را بکشت ** هم به زخم خنجر و هم زخم مشت‏
  • A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.

  • آن یکی گفتش که از بد گوهری ** یاد ناوردی تو حق مادری‏
  • Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.

  • هی تو مادر را چرا کشتی بگو ** او چه کرد آخر بگو ای زشت خو
  • Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”

  • گفت کاری کرد کان عار وی است ** کشتمش کان خاک ستار وی است‏
  • He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”

  • گفت آن کس را بکش ای محتشم ** گفت پس هر روز مردی را کشم‏ 780
  • The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.

  • کشتم او را رستم از خونهای خلق ** نای او برم به است از نای خلق‏
  • I killed her, I was saved from shedding the blood of a multitude: ’tis better that I cut her throat than the throats of (so many) people.”

  • نفس تست آن مادر بد خاصیت ** که فساد اوست در هر ناحیت‏
  • That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.

  • هین بکش او را که بهر آن دنی ** هر دمی قصد عزیزی می‏کنی‏
  • Come, kill it, for on account of that vile (creature) you are every moment assailing one who is venerable.

  • از وی این دنیای خوش بر تست تنگ ** از پی او با حق و با خلق جنگ‏
  • Through it this fair world is narrow (distressful) to you, for its sake (you are at) war with God and man.

  • نفس کشتی باز رستی ز اعتذار ** کس ترا دشمن نماند در دیار 785
  • (If) you have killed the fleshly soul, you are delivered from (the necessity of) excusing yourself: nobody in the world remains your enemy.

  • گر شکال آرد کسی بر گفت ما ** از برای انبیا و اولیا
  • If any one should raise a difficulty about my words in regard to the prophets and saints,

  • کانبیا را نه که نفس کشته بود ** پس چراشان دشمنان بود و حسود
  • (And should say), “Had not the prophets a killed (mortified) fleshly soul? Why, then, had they enemies and enviers?”—

  • گوش کن تو ای طلب‏کار صواب ** بشنو این اشکال و شبهت را جواب‏
  • Give ear, O seeker of truth, and hear the answer to this difficulty and doubt.

  • دشمن خود بوده‏اند آن منکران ** زخم بر خود می‏زدند ایشان چنان‏
  • Those unbelievers were (really) enemies to themselves: they were striking at themselves such blows (as they struck).

  • دشمن آن باشد که قصد جان کند ** دشمن آن نبود که خود جان می‏کند 790
  • An enemy is one who attempts (another's) life; he that is himself destroying his own life is not an enemy (to others).

  • نیست خفاشک عدوی آفتاب ** او عدوی خویش آمد در حجاب‏
  • The little bat is not an enemy to the sun: it is an enemy to itself in the veil (of its own blindness).

  • تابش خورشید او را می‏کشد ** رنج او خورشید هرگز کی کشد
  • The glow of the sun kills it; how should the sun ever suffer annoyance from it?