جان داود از شعاعش گرم شد ** آهن اندر دست بافش نرم شد915
The soul of David was heated by its rays: iron became soft in his hand-loom.
چون سلیمان بد وصالش را رضیع ** دیو گشتش بنده فرمان و مطیع
When Solomon was suckled on (the milk of) union with it, the demon became a thrall to his command and obedient.
در قضا یعقوب چون بنهاد سر ** چشم روشن کرد از بوی پسر
When Jacob bowed his head (in submission) to the (Divine) destiny, it (the Light) illumined (gladdened) his eye with the scent of his (lost) son.
یوسف مه رو چو دید آن آفتاب ** شد چنان بیدار در تعبیر خواب
When the moon-faced Joseph beheld that Sun, he became so wide-awake (wise) in the interpretation of dreams.
چون عصا از دست موسی آب خورد ** ملکت فرعون را یک لقمه کرد
When the rod drank water (was imbued with the influence of the Light) from the hand of Moses, it made one mouthful of Pharaoh's empire.
نردبانش عیسی مریم چو یافت ** بر فراز گنبد چارم شتافت920
When Jesus, the son of Mary, found its ladder, he sped to the topmost height of the Fourth Dome (of Heaven).
چون محمد یافت آن ملک و نعیم ** قرص مه را کرد او در دم دو نیم
When Mohammed gained that Kingdom and Felicity, he in a moment clave the disk of the moon in two halves.
چون ابو بکر آیت توفیق شد ** با چنان شه صاحب و صدیق شد
When Abú Bakr became a signal example of (God's) favour, he became the Companion of such a King (as Mohammed) and (received the name) Siddíq.
چون عمر شیدای آن معشوق شد ** حق و باطل را چو دل فاروق شد
When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.
چون که عثمان آن عیان را عین گشت ** نور فایض بود و ذی النورین گشت
When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).
چون ز رویش مرتضی شد در فشان ** گشت او شیر خدا درمرج جان925
When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.
چون جنید از جند او دید آن مدد ** خود مقاماتش فزون شد از عدد
When Junayd received that support (which he received) from its army, his maqámát (stages of progress in the mystical life) became innumerable.
بایزید اندر مزیدش راه دید ** نام قطب العارفین از حق شنید
Báyazíd saw the way into its superabundance, and heard from God (heard God bestow upon him) the name, “Pole of the Gnostics.”
چون که کرخی کرخ او را شد حرص ** شد خلیفهی عشق و ربانی نفس
When Karkhí became the guard of its city, he became the vicar of (Divine) love and inspired by the Divine breath.
پور ادهم مرکب آن سو راند شاد ** گشت او سلطان سلطانان داد
The son of Adham joyously rode his steed towards it, and became the supreme sovereign of justice.
و آن شقیق از شق آن راه شگرف ** گشت او خورشید رای و تیز طرف930
And that (famous) Shaqíq by cleaving (traversing) that venerable Way became a sun of (clear) judgement and keen-sighted.
صد هزاران پادشاهان نهان ** سر فرازانند ز آن سوی جهان
Hundreds of thousands of hidden (spiritual) kings are holding their heads high (in the region) beyond this world;
نامشان از رشک حق پنهان بماند ** هر گدایی نامشان را بر نخواند
Because of God's jealousy their names remained hidden: every beggar did not pronounce their names.
حق آن نور و حق نورانیان ** کاندر آن بحرند همچون ماهیان
By the truth of that Light and by the truth of those illumined ones who are as fishes in that Sea—
بحر جان و جان بحر ار گویمش ** نیست لایق نام نو میجویمش
’Tis not fitting if I call it the Sea of the Soul and the Soul of the Sea: I am seeking a new name for it;—
حق آن آنی که این و آن از اوست ** مغزها نسبت بدو باشد چو پوست935
By the truth of that That from which this and that are (derived), and in relation to which (all) kernels are (as) rinds,
که صفات خواجهتاش و یار من ** هست صد چندان که این گفتار من
(I swear) that the (good) qualities of my fellow-servant and friend exceed my description (of them) a hundredfold.
آن چه میدانم ز وصف آن ندیم ** باورت ناید چه گویم ای کریم
That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?”
شاه گفت اکنون از آن خود بگو ** چند گویی آن این و آن او
The King said, “Now speak of your own (case); how long will you speak of what concerns this or that one?
تو چه داری و چه حاصل کردهای ** از تگ دریا چه در آوردهای
What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?
روز مرگ این حس تو باطل شود ** نور جان داری که یار دل شود940
On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart?
در لحد کاین چشم را خاک آگند ** هستت آن چه گور را روشن کند
When dust shall fill these eyes in the tomb, have you that which will make the grave bright?
آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد
At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?
آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند
At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.
شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است
The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.
جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری945
You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away?
این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی
As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—
نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را
’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,
تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض
So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.
گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد
By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله950
Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).
آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما
Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.
جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض
The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.
هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض
Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!
هم عرض دان کیمیا بردن بکار ** جوهری ز آن کیمیا گر شد بیار
Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).
صیقلی کردن عرض باشد شها ** زین عرض جوهر همیزاید صفا955
Burnishing is the accident, O prince; from this accident is born the substance, purity.
پس مگو که من عملها کردهام ** دخل آن اعراض را بنما مرم
Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).
این صفت کردن عرض باشد خمش ** سایهی بز را پی قربان مکش
This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat's shadow!”
گفت شاها بیقنوط عقل نیست ** گر تو فرمایی عرض را نقل نیست
The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over.
پادشاها جز که یاس بنده نیست ** گر عرض کان رفت باز آینده نیست
O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.
گر نبودی مر عرض را نقل و حشر ** فعل بودی باطل و اقوال فشر960
If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble.
این عرضها نقل شد لونی دگر ** حشر هر فانی بود کونی دگر
These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.
نقل هر چیزی بود هم لایقش ** لایق گله بود هم سایقش
The carrying over of everything is just as befits it: what befits the herd is its drover.
وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است
At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).
بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض
Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?