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3
1102-1151

  • سنگ و آهن را بدم در می‌کشید ** خرد می‌خایید آهن را پدید
  • With its breath it drew in stone and iron (to its jaws) and visibly chewed the iron into small fragments.

  • در هوا می‌کرد خود بالای برج ** که هزیمت می‌شد از وی روم و گرج
  • In the air it was making itself (rise) above the zodiac, so that Greeks and Georgians would flee from it in panic.

  • کفک می‌انداخت چون اشتر ز کام ** قطره‌ای بر هر که زد می‌شد جذام
  • From its palate it cast out foam, like a camel: whomsoever a drop hit, he was smitten with tubercular leprosy.

  • ژغژغ دندان او دل می‌شکست ** جان شیران سیه می‌شد ز دست 1105
  • The gnashing of its teeth would break the heart; the souls of black lions would be distraught (with terror).

  • چون به قوم خود رسید آن مجتبی ** شدق او بگرفت باز او شد عصا
  • When that chosen one (Moses) reached his kinsfolk, he took hold of the corner of its mouth, and it became again a staff.

  • تکیه بر وی کرد و می‌گفت ای عجب ** پیش ما خورشید و پیش خصم شب
  • He leaned upon it, saying, “O wonder! to me (’tis clear as) the sun, to my enemy (’tis dark as) night.

  • ای عجب چون می‌نبیند این سپاه ** عالمی پر آفتاب چاشتگاه
  • O wonder! How doth this host not see a whole world filled with the morning sun?

  • چشم باز و گوش باز و این ذکا ** خیره‌ام در چشم‌بندی خدا
  • Eyes open, and ears open, and this sun! I am amazed at God's eye-bandaging.

  • من ازیشان خیره ایشان هم ز من ** از بهاری خار ایشان من سمن 1110
  • I am amazed at them, and they too at me: (we are) from one springtime, (but) they are thorns and I am jasmine.

  • پیششان بردم بسی جام رحیق ** سنگ شد آبش به پیش این فریق
  • I bore to them many a cup of pure wine: its juice turned to stone before this company.

  • دسته گل بستم و بردم به پیش ** هر گلی چون خار گشت و نوش نیش
  • I twined a handful of roses and carried it to them: every rose became as a thorn, and the honey turned to poison.

  • آن نصیب جان بی‌خویشان بود ** چونک با خویش‌اند پیدا کی شود
  • That (pure wine) is the portion allotted to the selfless: since they are with themselves (not freed from self), how should it be shown (to them)?

  • خفته‌ی بیدار باید پیش ما ** تا به بیداری ببیند خوابها
  • With us, one must needs be a waking sleeper, that in the state of wakefulness he may dream dreams.”

  • دشمن این خواب خوش شد فکر خلق ** تا نخسپد فکرتش بستست حلق 1115
  • Thought of created things is an enemy to this sweet (waking) sleep: until his (any one's) thought is asleep, his throat is shut.

  • حیرتی باید که روبد فکر را ** خورده حیرت فکر را و ذکر را
  • A (mystical) bewilderment is needed to sweep (such) thought away: bewilderment devours (all) thought and recollection.

  • هر که کاملتر بود او در هنر ** او بمعنی پس بصورت پیشتر
  • The more perfect he is in (worldly) science, the more backward he is in reality and the more forward in appearance.

  • راجعون گفت و رجوع این سان بود ** که گله وا گردد و خانه رود
  • He (God) hath said, “(Verily, to Him we are) returning”; and the return is in the same wise as a herd turns back and goes home.

  • چونک واگردید گله از ورود ** پس فتد آن بز که پیش آهنگ بود
  • When the herd has turned back from (after) going down to water, the goat that was the leader (now) falls behind (becomes the hindmost),

  • پیش افتد آن بز لنگ پسین ** اضحک الرجعی وجوه العابسین 1120
  • And the lame hindmost goat is now in front: the return caused the faces to laugh of them that were frowning (before).

  • از گزافه کی شدند این قوم لنگ ** فخر را دادند و بخریدند ننگ
  • How did this party (the prophets and saints) become lame and give up glory and purchase ignominy in vain?

  • پا شکسته می‌روند این قوم حج ** از حرج راهیست پنهان تا فرج
  • This party go on the pilgrimage (to Reality) with broken legs, (because) there is a secret way from straitness to ease.

  • دل ز دانشها بشستند این فریق ** زانک این دانش نداند آن طریق
  • This company washed their hearts (clean) of (the exoteric) kinds of knowledge, because this knowledge does not know that Way.

  • دانشی باید که اصلش زان سرست ** زانک هر فرعی به اصلش رهبرست
  • (In order to tread this Way) one needs a knowledge whereof the root is Yonder, inasmuch as every branch is a guide to its root.

  • هر پری بر عرض دریا کی پرد ** تا لدن علم لدنی می‌برد 1125
  • How should every wing fly across the breadth of the Sea? (Only) the esoteric knowledge will bear (thee) to the Presence (of God).

  • پس چرا علمی بیاموزی به مرد ** کش بباید سینه را زان پاک کرد
  • Why, then, should you teach a man the knowledge of which it behoves him to purify his breast?

  • پس مجو پیشی ازین سر لنگ باش ** وقت وا گشتن تو پیش آهنگ باش
  • Therefore do not seek to be in front: be lame on this side, and be the leader at the moment of return.

  • آخرون السابقون باش ای ظریف ** بر شجر سابق بود میوه‌ی طریف
  • O clever one, be thou (according to the Prophet's saying, “We are) the hindmost and the foremost”: the fresh fruit is prior to the tree.

  • گرچه میوه آخر آید در وجود ** اولست او زانک او مقصود بود
  • Although the fruit comes last into being, it is the first, because it was the object.

  • چون ملایک گوی لا علم لنا ** تا بگیرد دست تو علمتنا 1130
  • Say, like the angels, “We have no knowledge,” to the end that “Thou hast taught us” may take thy hand (come to thy aid).

  • گر درین مکتب ندانی تو هجا ** همچو احمد پری از نور حجی
  • If in this school thou dost not know the alphabet, (yet) thou art filled, like Ahmad (Mohammed), with the light of Reason.

  • گر نباشی نامدار اندر بلاد ** گم نه‌ای الله اعلم بالعباد
  • If thou art not famous in the world, (yet) thou art not lost: God knoweth best concerning His servants.

  • اندر آن ویران که آن معروف نیست ** از برای حفظ گنجینه‌ی زریست
  • A treasure of gold is (hidden), for safety's sake, in a desolate spot that is not well-known.

  • موضع معروف کی بنهند گنج ** زین قبل آمد فرج در زیر رنج
  • How should they deposit the treasure in a well-known place? On this account it is said, “Joy is (hidden) beneath sorrow.”

  • خاطر آرد بس شکال اینجا ولیک ** بسکلد اشکال را استور نیک 1135
  • Here the mind may bring (suggest) many difficulties, but a good beast will break the tether.

  • هست عشقش آتشی اشکال‌سوز ** هر خیالی را بروبد نور روز
  • His (God's) love is a fire that consumes difficulties: the daylight sweeps away every phantom.

  • هم از آن سو جو جواب ای مرتضا ** کین سال آمد از آن سو مر ترا
  • O thou with whom He is pleased, seek the answer from the same quarter from which this question came to thee.

  • گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست
  • The cornerless corner of the heart is a King's highway: the radiance that is neither of the east nor of the west is (derived) from a Moon.

  • تو ازین سو و از آن سو چون گدا ** ای که معنی چه می‌جویی صدا
  • Why on this side and on that, like a beggar, O mountain of Reality, art thou seeking the echo?

  • هم از آن سو جو که وقت درد تو ** می‌شوی در ذکر یا ربی دوتو 1140
  • Seek (the answer) from the same quarter to which, in the hour of pain, thou bendest low, crying repeatedly, “O my Lord!”

  • وقت درد و مرگ آن سو می‌نمی ** چونک دردت رفت چونی اعجمی
  • In the hour of pain and death thou turnest in that direction: how, when thy pain is gone, art thou ignorant?

  • وقت محنت گشته‌ای الله گو ** چونک محنت رفت گویی راه کو
  • At the time of tribulation thou hast called unto God, (but) when the tribulation is gone, thou sayest, “Where is the way?”

  • این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن
  • This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),

  • وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب
  • While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).

  • عقل جزوی گاه چیره گه نگون ** عقل کلی آمن از ریب المنون 1145
  • The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time.

  • عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر
  • Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!

  • ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم
  • Why have I steeped myself in the discourse, so that from story-telling I have become a story?

  • من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین
  • I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.

  • این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار
  • This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.

  • آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق 1150
  • That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy.

  • لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست
  • The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present?