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2
96-145

  • آینه‏ی جان نیست الا روی یار ** روی آن یاری که باشد ز آن دیار
  • The soul's mirror is naught but the face of the friend, the face of that friend who is of yonder country (the spiritual land).

  • گفتم ای دل آینه‏ی کلی بجو ** رو به دریا کار برناید به جو
  • I said, “O heart, seek the Universal Mirror, go to the Sea: the business will not succeed (be successfully accomplished) by means of the river.”

  • زین طلب بنده به کوی تو رسید ** درد مریم را به خرما بن کشید
  • In this quest thy slave (at last) arrived at thy dwelling-place, (as) the pains (of childbirth) drew Mary to the palm-tree.

  • دیده‏ی تو چون دلم را دیده شد ** این دل نادیده غرق دیده شد
  • When thine eye became an eye for my heart, my blind heart went and became drowned in vision.

  • آینه‏ی کلی ترا دیدم ابد ** دیدم اندر چشم تو من نقش خود 100
  • I saw that thou art the Universal Mirror unto everlasting: I saw my own image in thine eye.

  • گفتم آخر خویش را من یافتم ** در دو چشمش راه روشن یافتم‏
  • I said, “At last I have found myself: in his eyes I have found the shining Way.”

  • گفت وهمم کان خیال تست هان ** ذات خود را از خیال خود بدان‏
  • My false instinct said, “Beware! That (image) is (only) thy phantom: distinguish thy essence from thy phantom”;

  • نقش من از چشم تو آواز داد ** که منم تو تو منی در اتحاد
  • (But) my image gave voice (spoke) from thine eye (and said), “I am thou and thou art I in (perfect) oneness;

  • کاندر این چشم منیر بی‏زوال ** از حقایق راه کی یابد خیال‏
  • For how should a phantom find the way into this illumined eye which never ceases from (contemplating) the (Divine) realities?”

  • در دو چشم غیر من تو نقش خود ** گر ببینی آن خیالی دان و رد 105
  • (Thou saidst), “If you behold your image in the eyes of any other than me, know that ’tis a phantom and reprobate,

  • ز آن که سرمه‏ی نیستی در می‏کشد ** باده از تصویر شیطان می‏چشد
  • Because he (every one except me) is applying (to his eye) the collyrium of nonexistence (unreality) and is imbibing the wine of Satan's illusion-making.

  • چشمشان خانه‏ی خیال است و عدم ** نیستها را هست بیند لاجرم‏
  • Their eye is the home of phantasy and non-existence: necessarily it sees as existent the things which are non-existent;

  • چشم من چون سرمه دید از ذو الجلال ** خانه‏ی هستی است نه خانه‏ی خیال‏
  • (But) since my eye saw (got) collyrium from the Glorious (God), it is the home of (real) existence, not the home of phantasy.”

  • تا یکی مو باشد از تو پیش چشم ** در خیالت گوهری باشد چو یشم‏
  • So long as a single hair of you is before your eye, in your phantasy a pearl will be as jasper.

  • یشم را آن گه شناسی از گهر ** کز خیال خود کنی کلی عبر 110
  • You will know jasper from pearls (only) at the time when you pass away from (abandon) your phantasy entirely.

  • یک حکایت بشنو ای گوهر شناس ** تا بدانی تو عیان را از قیاس‏
  • O connoisseur of pearls, listen to a story, that you may distinguish actual seeing from (mere) inference.

  • هلال پنداشتن آن شخص خیال را در عهد عمر
  • How in the time of ‘Umar, may God be well-pleased with him, a certain person imagined that what he saw was the new moon.

  • ماه روزه گشت در عهد عمر ** بر سر کوهی دویدند آن نفر
  • The Fasting-month (Ramadán) came round in ‘Umar's time. Some people ran to the top of a hill,

  • تا هلال روزه را گیرند فال ** آن یکی گفت ای عمر اینک هلال‏
  • In order to take (the appearance of) the new moon as a good omen, and one of them said, “Look, O ‘Umar, here is the new moon!”

  • چون عمر بر آسمان مه را ندید ** گفت کاین مه از خیال تو دمید
  • As ‘Umar did not see the moon in the sky, he said, “This moon has risen from thy phantasy.

  • ور نه من بیناترم افلاک را ** چون نمی‏بینم هلال پاک را 115
  • Otherwise, (since) I am a better seer of the heavens (than thou), how is it that I do not see the pure crescent?

  • گفت تر کن دست و بر ابرو بمال ** آن گهان تو بر نگر سوی هلال‏
  • Wet thy hand,” said he, “and rub it on thine eyebrow, and then look up towards the new moon.”

  • چون که او تر کرد ابرو مه ندید ** گفت ای شه نیست مه شد ناپدید
  • When he wetted his eyebrow, he did not see the moon. “O King,” he said, “there is no moon; it has disappeared.”

  • گفت آری موی ابرو شد کمان ** سوی تو افکند تیری از گمان‏
  • “Yes,” said ‘Umar, “the hair of thine eyebrow had become (curved) like a bow and shot at thee an arrow of opinion.”

  • چون یکی مو کج شد او را راه زد ** تا به دعوی لاف دید ماه زد
  • When one hair became crooked, it waylaid him (hindered him from seeing truly), so that, making a false claim, he boasted to have seen the moon.

  • موی کج چون پرده‏ی گردون بود ** چون همه اجزات کج شد چون بود 120
  • Inasmuch as a crooked hair veils the sky, how will it be when all your members are crooked?

  • راست کن اجزات را از راستان ** سر مکش ای راست رو ز آن آستان‏
  • Straighten your members by (the help of) the straight (the righteous). O you who (would) go straight, turn not your head aside from that threshold (where the righteous dwell).

  • هم ترازو را ترازو راست کرد ** هم ترازو را ترازو کاست کرد
  • Balance makes balance correct; balance also makes balance defective.

  • هر که با ناراستان هم سنگ شد ** در کمی افتاد و عقلش دنگ شد
  • Whoever weighs the same (adopts the same standard) as the unrighteous falls into deficiency, and his understanding becomes dazed.

  • رو أشداء علی الکفار باش ** خاک بر دل داری اغیار پاش‏
  • Go, be hard on the infidels, sprinkle dust on (renounce) fondness for the strangers.

  • بر سر اغیار چون شمشیر باش ** هین مکن روباه بازی شیر باش‏ 125
  • Be as a sword upon the heads of the strangers: come, do not play foxy tricks, be a lion,

  • تا ز غیرت از تو یاران نگسلند ** ز آنکه آن خاران عدوی این گلند
  • In order that the friends (of God), moved by (righteous) jealousy, may not break with you, because those thorns (the wicked) are the enemies of this rose (the friend of God).

  • آتش اندر زن به گرگان چون سپند ** ز آن که آن گرگان عدوی یوسفند
  • Set fire to the wolves as (to) rue-seed, because those wolves are the enemies of Joseph.

  • جان بابا گویدت ابلیس هین ** تا به دم بفریبدت دیو لعین‏
  • Iblís calls you “father's soul” (darling son)—beware (of him)! The accursed Devil (does that) in order that he may beguile you with (vain) words.

  • این چنین تلبیس با بابات کرد ** آدمی را این سیه رخ مات کرد
  • He practised the like imposture on your father: this black-faced one checkmated an Adam.

  • بر سر شطرنج چست است این غراب ** تو مبین بازی به چشم نیم خواب‏ 130
  • This crow is busy on the chessboard; look not you upon his game with an eye that is half-asleep,

  • ز آن که فرزین بندها داند بسی ** که بگیرد در گلویت چون خسی‏
  • Because he knows many formidable moves which will stick in your throat like a straw.

  • در گلو ماند خس او سالها ** چیست آن خس مهر جاه و مالها
  • His straw will stay in your throat for years. What is that straw? Love of rank and wealth.

  • مال خس باشد چو هست ای بی‏ثبات ** در گلویت مانع آب حیات‏
  • Wealth is the straw, since in your throat, O infirm one, it is an obstacle (barrier) to the Water of Life.

  • گر برد مالت عدوی پر فنی ** ره زنی را برده باشد ره زنی‏
  • If an artful enemy carry off your wealth, a robber will have carried off a robber.

  • دزدیدن مارگیر ماری را از مارگیری دیگر
  • How a snake-catcher stole a snake from another snake-catcher.

  • دزدکی از مارگیری مار برد ** ز ابلهی آن را غنیمت می‏شمرد 135
  • A petty thief carried off a snake from a snake-catcher and in his folly was accounting it a prize.

  • وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار
  • The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.

  • مارگیرش دید پس بشناختش ** گفت از جان مار من پرداختش‏
  • The snake-catcher saw him (dead); then he recognised him and said, “My snake has emptied him of life.

  • در دعا می‏خواستی جانم از او ** کش بیابم مار بستانم از او
  • My soul was desiring of Him (God) in prayer that I might find him and take the snake from him.

  • شکر حق را کان دعا مردود شد ** من زیان پنداشتم آن سود شد
  • Thanks to God that that prayer was rejected: I thought ’twas loss, but it has turned out to be gain.”

  • بس دعاها کان زیان است و هلاک ** وز کرم می‏نشنود یزدان پاک‏ 140
  • Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them.

  • التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او
  • How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.

  • گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفره‏ی عمیق‏
  • A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole.

  • گفت ای همراه آن نام سنی ** که بدان تو مرده را زنده کنی
  • He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live;

  • مر مرا آموز تا احسان کنم ** استخوانها را بدان با جان کنم
  • Teach (it) me, that I may do good and by means of it endow the bones with life.”

  • گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست‏
  • Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech,

  • کان نفس خواهد ز باران پاک‏تر ** وز فرشته در روش دراک‏تر 145
  • For it wants breath purer than rain and more piercing in action than the angels.