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923-972

  • 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 جان‏ 925
  • 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 طرف‏ 930
  • 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 پوست‏ 935
  • 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 شود 940
  • 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 بری‏ 945
  • 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 سلسله‏ 950
  • 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 صفا 955
  • 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 فشر 960
  • 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?

  • بنگر اندر خانه و کاشانه‏ها ** در مهندس بود چون افسانه‏ها 965
  • Look on houses and edifices: they were as tales in the (mind of) the architect.

  • آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش‏
  • Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—

  • از مهندس آن عرض و اندیشه‏ها ** آلت آورد و ستون از بیشه‏ها
  • (’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.

  • چیست اصل و مایه‏ی هر پیشه‏ای ** جز خیال و جز عرض و اندیشه‏ای‏
  • What but some fancy and accident and idea is the origin and source of every handicraft?

  • جمله اجزای جهان را بی‏غرض ** درنگر حاصل نشد جز از عرض‏
  • Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.

  • اول فکر آخر آمد در عمل ** بنیت عالم چنان دان در ازل‏ 970
  • The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity.

  • میوه‏ها در فکر دل اول بود ** در عمل ظاهر به آخر می‏شود
  • The fruits are first in the mind's thought, (but only) at the last do they become manifest actually:

  • چون عمل کردی شجر بنشاندی ** اندر آخر حرف اول خواندی‏
  • When you have done work (and) planted the tree—at the end (when the fruit appears) you read the first words.