این‌چنین کس اصلش از افلاک بود ** یا مبدل گشت گر از خاک بود
Such a person's origin was from the heavens, or if he was of the earth, he has been transmuted,
زانک خاکی را نباشد تاب آن ** که زند بر وی شعاعش جاودان
Because a creature of earth cannot endure that its (the Sun's) beams should strike upon it everlastingly.
گر زند بر خاک دایم تاب خور ** آنچنان سوزد که ناید زو ثمر
If the radiance of the sun strike upon the earth continually, it will be burned in such wise that no fruits will come from it.
دایم اندر آب کار ماهی است ** مار را با او کجا همراهی است3595
The business of the fish is always in the water: how has a snake the power of accompanying it (the fish) on its way?
لیک در که مارهای پر فن‌اند ** اندرین یم ماهییها می‌کنند
But in the mountain are artful snakes (who) perform the actions of fish in this Sea.
مکرشان گر خلق را شیدا کند ** هم ز دریا تاسه‌شان رسوا کند
Though their cunning make the people mad, still their aversion to the Sea exposes them (as hypocrites);
واندرین یم ماهیان پر فن‌اند ** مار را از سحر ماهی می‌کنند
And in this Sea are artful fish, (who) by magic turn snakes into fishes—
ماهیان قعر دریای جلال ** بحرشان آموخته سحر حلال
The fish of the deepest depth of the Sea of (Divine) Majesty: the Sea has taught them lawful magic;
بس محال از تاب ایشان حال شد ** نحس آنجا رفت و نیکوفال شد3600
Therefore through their illumination the (thing that was) absurd became a fact: the ill-starred one went thither and became auspicious.
تا قیامت گر بگویم زین کلام ** صد قیامت بگذرد وین ناتمام
Though I should speak on this topic till the Resurrection, a hundred Resurrections would pass, and this (discourse would still be) incomplete.
آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.
بر ملولان این مکرر کردنست ** نزد من عمر مکرر بردنست
To the weary this is (only) repetition, (but) in my eyes it is the bringing of repeated life.
شمع از برق مکرر بر شود ** خاک از تاب مکرر زر شود
The candle goes upward (burns higher) from repeated flashes (of flame); earth becomes gold in consequence of repeated heat.
گر هزاران طالب‌اند و یک ملول ** از رسالت باز می‌ماند رسول
If there are thousands of (eager) seekers (of knowledge) and a single weary (disgusted) one, the Messenger will refrain from delivering his message.
این رسولان ضمیر رازگو ** مستمع خواهند اسرافیل‌خو3605
These mystery-telling Messengers of the hidden Mind require a hearer who has the nature of Isráfíl.
نخوتی دارند و کبری چون شهان ** چاکری خواهند از اهل جهان
They have a haughtiness and pride like (that of) kings: they require service from the people of the world.
تا ادبهاشان بجاگه ناوری ** از رسالتشان چگونه بر خوری
Until you perform the observances due to them, how will you gain profit from their message?
کی رسانند آن امانت را بتو ** تا نباشی پیششان راکع دوتو
How will they deliver that deposit to you till you are bowed double before them?
هر ادبشان کی همی‌آید پسند ** کامدند ایشان ز ایوان بلند
How is every (kind of) observance acceptable to them?—for they have come from the Sublime Palace.
نه گدایانند کز هر خدمتی ** از تو دارند ای مزور منتی3610
They are not beggars, that they should be grateful to you, O impostor, for every service.
لیک با بی‌رغبتیها ای ضمیر ** صدقه‌ی سلطان بیفشان وا مگیر
But, O (thou who art the) inmost consciousness (of God), notwithstanding (their) lack of desire (to hear thy message), scatter the (Divine) Sultan's charity: do not withhold it!
اسپ خود را ای رسول آسمان ** در ملولان منگر و اندر جهان
O heavenly Messenger, do not regard the disgusted ones and let thy horse bound onward!
فرخ آن ترکی که استیزه نهد ** اسپش اندر خندق آتش جهد
Blest is the Turcoman who lays contention aside and whose horse gallops into the moat of fire—
گرم گرداند فرس را آنچنان ** که کند آهنگ اوج آسمان
(Who) makes his horse so hot (in the race) that it seeks to mount to the zenith of the sky;
چشم را از غیر و غیرت دوخته ** همچو آتش خشک و تر را سوخته3615
(Who) has shut his eyes to other (than God) and to jealousy; (who), like fire, has consumed (both) dry and wet.
گر پشیمانی برو عیبی کند ** آتش اول در پشیمانی زند
If repentance find fault with him, he first sets fire to repentance.
خود پشیمانی نروید از عدم ** چون ببیند گرمی صاحب‌قدم
Verily, repentance does not spring forth from non-existence (does not show itself at all), when it sees the ardour of him whose presence brings fortune.
شناختن هر حیوانی بوی عدو خود را و حذر کردن و بطالت و خسارت آنکس کی عدو کسی بود کی ازو حذر ممکن نیست و فرار ممکن نی و مقابله ممکن نی
How every animal knows the smell of its enemy and takes precaution. The folly and perdition of him that is the enemy of that One against whom precaution is impossible, and flight is impossible, and resistance is impossible.
اسپ داند بانگ و بوی شیر را ** گر چه حیوانست الا نادرا
The horse, though it is an animal, knows the roar and smell of the lion except in rare instances;
بل عدو خویش را هر جانور ** خود بداند از نشان و از اثر
Nay, every animal indeed knows its own enemy by sign and mark.
روز خفاشک نیارد بر پرید ** شب برون آمد چو دزدان و چرید3620
The little bat durst not fly in the daytime: it came out at night, like thieves, and pastured (got food for itself).
از همه محروم‌تر خفاش بود ** که عدو آفتاب فاش بود
The bat (bat-like man) was more damned than all (others), because he was the enemy of the manifest Sun.
نه تواند در مصافش زخم خورد ** نه بنفرین تاندش مهجور کرد
He cannot be wounded in battle with him (the Sun), nor can he drive him (the Sun) away by cursing.
آفتابی که بگرداند قفاش ** از برای غصه و قهر خفاش
The Sun who turns his back on account of the rage and violence of the bat—
غایت لطف و کمال او بود ** گرنه خفاشش کجا مانع شود
’Tis the extreme of kindness and perfection on his part; otherwise, how should the bat prevent him (from exacting vengeance)?
دشمنی گیری بحد خویش گیر ** تا بود ممکن که گردانی اسیر3625
(If) you take (any one as) an enemy, take within your limit (capacity), so that it may be possible for you to make (him your) prisoner.
قطره با قلزم چو استیزه کند ** ابلهست او ریش خود بر می‌کند
When (one like) a drop of water contends with the Ocean, he is a fool: he is tearing out his own beard.
حیلت او از سبالش نگذرد ** چنبره‌ی حجره‌ی قمر چون بر درد
His cunning does not pass beyond his moustache: how should it penetrate the vaulted chamber of the Moon?
با عدو آفتاب این بد عتاب ** ای عدو آفتاب آفتاب
This (preceding discourse) was a rebuke (addressed) to the enemy of the Sun, O enemy of the Sun of the Sun.
ای عدو آفتابی کز فرش ** می‌بلرزد آفتاب و اخترش
O enemy of the Sun at whose glory His sun and stars tremble,
تو عدو او نه‌ای خصم خودی ** چه غم آتش را که تو هیزم شدی3630
You are not His enemy, you are the adversary of yourself: what does the Fire care that you have become firewood?
ای عجب از سوزشت او کم شود ** یا ز درد سوزشت پر غم شود
Oh, marvellous! Shall He suffer defect through your burning, or shall He become full of sorrow for the pain of your burning?
رحمتش نه رحمت آدم بود ** که مزاج رحم آدم غم بود
His mercy is not the mercy of Adam, for sorrow is mingled with the mercy of Adam.
رحمت مخلوق باشد غصه‌ناک ** رحمت حق از غم و غصه‌ست پاک
The mercy of the creature is anxious; the mercy of God is exempt from sorrow and anxiety.
رحمت بی‌چون چنین دان ای پدر ** ناید اندر وهم از وی جز اثر
Know that the mercy of the Unconditioned (God) is like this, O father; naught but the effect thereof comes into the imagination (is conceivable to us).
فرق میان دانستن چیزی به مثال و تقلید و میان دانستن ماهیت آن چیز
The difference between knowing a thing by comparison and convention and knowing the quiddity of that thing.
ظاهرست آثار و میوه‌ی رحمتش ** لیک کی داند جز او ماهیتش3635
The effects and fruit of His mercy are manifest, but how should any one except Him know its quiddity?
هیچ ماهیات اوصاف کمال ** کس نداند جز بثار و مثال
None knows the quiddities of the attributes of (Divine) Perfection except through (their) effects and by means of comparison.
طفل ماهیت نداند طمث را ** جز که گویی هست چون حلوا ترا
The child does not know the quiddity of concubitus, except that you say, “It is like sweetmeat to thee.” [The child does not know the quiddity of sexual intercourse, except that you say, “it is like sweetmeat to thee.”]
کی بود ماهیت ذوق جماع ** مثل ماهیات حلوا ای مطاع
How should the quiddity of the pleasure of sexual intercourse be like the quiddities of sweetmeat, O master?
لیک نسبت کرد از روی خوشی ** با تو آن عاقل چو تو کودک‌وشی
But, since you are childish, that intelligent man offered you the analogy respecting the sweetness (of it),
تا بداند کودک آن را از مثال ** گر نداند ماهیت یا عین حال3640
In order that the child might know it by comparison, though he does not know the quiddity or essence of the matter.
پس اگر گویی بدانم دور نیست ** ور ندانم گفت کذب و زور نیست
Therefore, if you say “I know,” ’tis not far (from the truth); and if you say, “I do not know,” ’tis not a lie and a falsehood.