خلق در بازار یکسان می‌روند ** آن یکی در ذوق و دیگر دردمند3515
In the bazaar the people go (about their business) all alike, (but) one is in glee and another sorrowful.
همچنان در مرگ یکسان می‌رویم ** نیم در خسران و نیمی خسرویم
Even so in death: we go all alike, (but) half of us are losers and (the other) half are (fortunate as) emperors.
وفات یافتن بلال رضی الله عنه با شادی
How Bilál, may God be well-pleased with him, died rejoicing.
چون بلال از ضعف شد همچون هلال ** رنگ مرگ افتاد بر روی بلال
When Bilál from weakness became (thin) as the new-moon, the hue of death fell upon Bilál's face.
جفت او دیدش بگفتا وا حرب ** پس بلالش گفت نه نه وا طرب
His wife saw him (in this state) and cried, “Oh, sorrow!” Then Bilál said to her, “Nay, nay! (Say), ‘Oh, joy!’
تا کنون اندر حرب بودم ز زیست ** تو چه دانی مرگ چون عیشست و چیست
Until now I have been in sorrow from living: how shouldst thou know how delightful death is, and what it is (in reality)?”
این همی گفت و رخش در عین گفت ** نرگس و گلبرگ و لاله می‌شکفت3520
He was saying this, and at the very moment of saying it his countenance was blooming with narcissi, rose-leaves, and red anemones.
تاب رو و چشم پر انوار او ** می گواهی داد بر گفتار او
The glow of his face and his eye full of radiance were giving testimony to (the truth of) his words.
هر سیه دل می سیه دیدی ورا ** مردم دیده سیاه آمد چرا
Every black-hearted one was regarding him as black (and despising him); (but) why is the man (pupil) of the eye black?
مردم نادیده باشد رو سیاه ** مردم دیده بود مرآت ماه
The man (spiritually) blind is black-faced, (but) the Man of the (inward) eye (the Seer) is the mirror for the Moon.
خود کی بیند مردم دیده‌ی ترا ** در جهان جز مردم دیده‌فزا
Who in the world, indeed, sees the man of your (inward) eye except the Man of piercing sight?
چون به غیر مردم دیده‌ش ندید ** پس به غیر او کی در رنگش رسید3525
Since none but the Man of the eye beheld it, who, then, but he attained to (knowledge of) its (essential) colour?
پس جز او جمله مقلد آمدند ** در صفات مردم دیده بلند
Therefore all except him (the Seer) are imitators (without immediate knowledge) in regard to the attributes of the sublime man of the eye.
گفت جفتش الفراق ای خوش‌خصال ** گفت نه نه الوصالست الوصال
His (Bilál's) wife said to him, “(This is) the parting, O man of goodly qualities.” “Nay, nay,” said he, “’tis the union, the union (with God).”
گفت جفت امشب غریبی می‌روی ** از تبار و خویش غایب می‌شوی
The wife said, “To-night thou wilt go to a strange country, thou wilt become absent from thy family and kindred.”
گفت نه نه بلک امشب جان من ** می‌رسد خود از غریبی در وطن
“Nay, nay,” he replied; “contrariwise, to-night in sooth from a strange country my spirit is coming home.”
گفت رویت را کجا بینیم ما ** گفت اندر حلقه‌ی خاص خدا3530
She said, “Where shall we behold thy face?” He answered, “In God's chosen circle.”
حلقه‌ی خاصش به تو پیوسته است ** گر نظر بالا کنی نه سوی پست
His chosen circle adjoins you, if you look upward, not downward.
اندر آن حلقه ز رب العالمین ** نور می‌تابد چو در حلقه نگین
In that circle the Light from the Lord of created beings is gleaming like the bezel in the circle (of the seal-ring).
گفت ویران گشت این خانه دریغ ** گفت اندر مه نگر منگر به میغ
“Alas,” she said, “this house has been ruined.” “Look on the moon,” said he, “do not look on the cloud.
کرد ویران تا کند معمورتر ** قومم انبه بود و خانه مختصر
He has ruined it in order that He may make it more flourishing: my kinsfolk were numerous and the house was (too) small.
حکمت ویران شدن تن به مرگ
The (Divine) wisdom in ruining the body by death.
من چو آدم بودم اول حبس کرب ** پر شد اکنون نسل جانم شرق و غرب3535
Formerly, like Adam, I was imprisoned in grief; now East and West are filled with my spirit's progeny.
من گدا بودم درین خانه چو چاه ** شاه گشتم قصر باید بهر شاه
I was a beggar in this dungeon-like house; (now) I have become a king: a palace is needed for a king.”
قصرها خود مر شهان را مانسست ** مرده را خانه و مکان گوری بسست
Truly, palaces are the place for (spiritual) kings to take their pleasure in; for him that is (spiritually) dead a grave is a sufficient house and dwelling.
انبیا را تنگ آمد این جهان ** چون شهان رفتند اندر لامکان
To the prophets this world seemed narrow: like kings, they went into (the world of) spacelessness.
مردگان را این جهان بنمود فر ** ظاهرش زفت و به معنی تنگ بر
To the (spiritually) dead this world appears splendid: its external (aspect) is large, but in reality it is narrow.
گر نبودی تنگ این افغان ز چیست ** چون دو تا شد هر که در وی بیش زیست3540
If it were not narrow, for what reason is this lamentation? Why has every one become (more) doubled (bowed with affliction) the more he lived in it?
در زمان خواب چون آزاد شد ** زان مکان بنگر که جان چون شاد شد
When during the time of sleep the spirit is freed (from this world), behold how it rejoices in that place (to which it goes)!
ظالم از ظلم طبیعت باز رست ** مرد زندانی ز فکر حبس جست
The wicked man is (then) delivered from the wickedness of his nature, the prisoner escapes from thoughts of confinement.
این زمین و آسمان بس فراخ ** سخت تنگ آمد به هنگام مناخ
This very wide earth and heaven becomes exceedingly narrow at the time of lying down (to sleep).
جسم بند آمد فراخ وسخت تنگ ** خنده‌ی او گریه فخرش جمله ننگ
It (the world) is an eye-bandage (a spell that blinds the eye): (it is) wide (in appearance), and (in reality) mighty narrow: its laughter is weeping, its glory is entirely shame.
تشبیه دنیا کی بظاهر فراخست و بمعنی تنگ و تشبیه خواب کی خلاص است ازین تنگی
Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.
همچو گرمابه که تفسیده بود ** تنگ آیی جانت پخسیده شود3545
(This world is) like a bath-room which is very hot, (so that) you are distressed and your soul is melted (with anguish).
گرچه گرمابه عریضست و طویل ** زان تبش تنگ آیدت جان و کلیل
Although the bath-room is broad and long, your soul is distressed and fatigued by the heat.
تا برون نایی بنگشاید دلت ** پس چه سود آمد فراخی منزلت
Your heart does not expand (you feel no relief) till you come out: what advantage, then, is the spaciousness of the room to you?
یا که کفش تنگ پوشی ای غوی ** در بیابان فراخی می‌روی
Or (it is) as though you should put on tight shoes, O misguided one, and go into a wide desert.
آن فراخی بیابان تنگ گشت ** بر تو زندان آمد آن صحرا و دشت
The spaciousness of the desert becomes narrow (distressing); that desert and plain becomes a prison to you.
هر که دید او مر ترا از دور گفت ** کو در آن صحرا چو لاله تر شکفت3550
Whoever sees you from afar says, “He blooms like a fresh anemone (he is cheerful and happy) in that desert”;
او نداند که تو همچون ظالمان ** از برون در گلشنی جان در فغان
He does not know that you, like the wicked, are outwardly in the rose-garden, (while) your soul is in lamentation.
خواب تو آن کفش بیرون کردنست ** که زمانی جانت آزاد از تنست
Your sleep is to put those shoes off, for (then) your soul is free from the body for a while.
اولیا را خواب ملکست ای فلان ** همچو آن اصحاب کهف اندر جهان
To the saints, O reader, sleep is a kingdom, as (it was to) the Men of the Cave in this world.
خواب می‌بینند و آنجا خواب نه ** در عدم در می‌روند و باب نه
They (sleep and) dream, and no (physical) sleep is there; they go into nonexistence, and no (material) door (is there).
خانه‌ی تنگ و درون جان چنگ‌لوک ** کرد ویران تا کند قصر ملوک3555
“(The body is) a narrow house, and the soul within is cramped: He (God) ruined it in order that He might make a royal palace.
چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم
I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.
گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم
Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.
مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش
My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,
تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز
So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”
درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود3560
If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison.
حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص
The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”
هرچه زیر چرخ هستند امهات ** از جماد و از بهیمه وز نبات
Whatever mothers (bodies) there are under the sky—mineral, animal, or vegetable—
هر یکی از درد غیری غافل اند ** جز کسانی که نبیه و کامل‌اند
They are heedless, every one, of another's pain, except those persons that are discerning and perfect.
آنچ کوسه داند از خانه‌ی کسان ** بلمه از خانه خودش کی داند آن
How should the man with a bushy beard know of his own house that which the man with a few hairs on his chin knows of (other) people's houses?