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3
48-97

  • زانک پستان شد حجاب آن ضعیف ** از هزاران نعمت و خوان و رغیف
  • Because the teat has become to that feeble (infant) a barrier (separating it) from thousands of pleasures and dishes (of food) and loaves (of bread).

  • پس حیات ماست موقوف فطام ** اندک اندک جهد کن تم الکلام
  • Our life, then, depends on weaning. Endeavour (to wean yourself) little by little. The discourse is (now) complete.

  • ون جنین بد آدمی بد خون غذا ** از نجس پاکی برد مومن کذا  50
  • When man was an embryo his nourishment was blood: in like fashion the true believer draws purity from filth.

  • از فطام خون غذااش شیر شد ** وز فطام شیر لقمه‌گیر شد
  • Through (his) being weaned from blood, his nourishment became milk; and through (his) being weaned from milk, he became a taker of (solid) food.

  • وز فطام لقمه لقمانی شود ** طالب اشکار پنهانی شود
  • And through (his) being weaned from food he becomes (a sage) like Luqmán; he becomes a seeker (hunter) of the hidden game.

  • گر جنین را کس بگفتی در رحم ** هست بیرون عالمی بس منتظم
  • If any one were to say to the embryo in the womb, “Outside is a world exceedingly well-ordered,

  • یک زمینی خرمی با عرض و طول ** اندرو صد نعمت و چندین اکول
  • A pleasant earth, broad and long, wherein are a hundred delights and so many things to eat,

  • کوهها و بحرها و دشتها ** بوستانها باغها و کشتها 55
  • Mountains and seas and plains, fragrant orchards, gardens and sown fields,

  • آسمانی بس بلند و پر ضیا ** آفتاب و ماهتاب و صد سها
  • A sky very lofty and full of light, sun and moonbeams and a hundred stars.

  • از جنوب و از شمال و از دبور ** باغها دارد عروسیها و سور
  • From the south-wind and from the north-wind and from the west-wind the gardens have (the appearance of) wedding-feasts and banquets.

  • در صفت ناید عجایبهای آن ** تو درین ظلمت چه‌ای در امتحان
  • Its marvels come not into (are beyond) description: why art thou in tribulation in this darkness?

  • خون خوری در چارمیخ تنگنا ** در میان حبس و انجاس و عنا
  • (Why) dost thou drink blood on the gibbet of this narrow place (the womb) in the midst of confinement and filth and pain?”—

  • او بحکم حال خود منکر بدی ** زین رسالت معرض و کافر شدی 60
  • It (the embryo), in virtue of its present state, would be incredulous, and would turn away from this message and would disbelieve it,

  • کین محالست و فریبست و غرور ** زانک تصویری ندارد وهم کور
  • Saying, “This is absurd and is a deceit and delusion,” because the judgement of the blind has no imagination.

  • جنس چیزی چون ندید ادراک او ** نشنود ادراک منکرناک او
  • Inasmuch as its (the embryo's) perception has not seen anything of the kind, its incredulous perception would not listen (to the truth);

  • همچنانک خلق عام اندر جهان ** زان جهان ابدال می‌گویندشان
  • Just as in this world the Abdál speak of that (other) world to the common folk,

  • کین جهان چاهیست بس تاریک و تنگ ** هست بیرون عالمی بی بو و رنگ
  • Saying, “This world is an exceeding dark and narrow pit; outside is a world without scent or colour”:

  • هیچ در گوش کسی زیشان نرفت ** کین طمع آمد حجاب ژرف و زفت 65
  • Naught (of their words) entered into the ear of a single one of them, for this (sensual) desire is a barrier huge and stout.

  • گوش را بندد طمع از استماع ** چشم را بندد غرض از اطلاع
  • Desire closes the ear (and hinders it) from hearing; self-interest closes the eye (and hinders it) from beholding,

  • همچنانک آن جنین را طمع خون ** کان غذای اوست در اوطان دون
  • Even as, in the case of the embryo, desire for the blood which is its nourishment in the low abodes

  • از حدیث این جهان محجوب کرد ** غیر خون او می‌نداند چاشت خورد
  • Debarred it from (hearkening to) the news of this world: it knows no breakfast but blood.

  • قصه‌ی خورندگان پیل‌بچه از حرص و ترک نصیحت ناصح
  • Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor.

  • آن شنیدی تو که در هندوستان ** دید دانایی گروهی دوستان
  • Hast thou heard that in India a sage espied a party of friends?

  • گرسنه مانده شده بی‌برگ و عور ** می‌رسیدند از سفر از راه دور 70
  • Left hungry, lacking provisions, and naked, they were coming from travel on a far road.

  • مهر داناییش جوشید و بگفت ** خوش سلامیشان و چون گلبن شکفت
  • His wisdom's love was stirred (within him), and he gave them a fair greeting and blossomed like a rose-bush.

  • گفت دانم کز تجوع وز خلا ** جمع آمد رنجتان زین کربلا
  • “I know,” he said, “that anguish has gathered upon you from this Karbalá (of suffering) in consequence of hunger and emptiness;

  • لیک الله الله ای قوم جلیل ** تا نباشد خوردتان فرزند پیل
  • But, for God's sake, for God's sake, O illustrious company, let not your food be the young of the elephant!

  • پیل هست این سو که اکنون می‌روید ** پیل‌زاده مشکرید و بشنوید
  • The elephant is in this direction that ye are now going; do not tear in pieces the elephant's offspring, but hearken (to me).

  • پیل‌بچگانند اندر راهتان ** صید ایشان هست بس دلخواهتان 75
  • The young elephants are on your road: to hunt them down is what your hearts desire exceedingly.

  • بس ضعیف‌اند و لطیف و بس سمین ** لیک مادر هست طالب در کمین
  • They are very weak and tender and very fat, but their mother is searching (after them and) lying in wait.

  • از پی فرزند صد فرسنگ راه ** او بگردد در حنین و آه آه
  • She will roam a hundred leagues' distance in quest of her children, moaning and making lament.

  • آتش و دود آید از خرطوم او ** الحذر زان کودک مرحوم او
  • Fire and smoke issue from her trunk: beware of (hurting) those pitied (cherished) children of hers!”

  • اولیا اطفال حق‌اند ای پسر ** غایبی و حاضری بس با خبر
  • O son, the saints are God's children: (both) in (their) absence and presence (He is) well aware (of what befalls them).

  • غایبی مندیش از نقصانشان ** کو کشد کین از برای جانشان 80
  • Do not deem absence (from Him) to be the result of imperfection on their part, for He takes vengeance for the sake of their spirits (which are one with Him).

  • گفت اطفال من‌اند این اولیا ** در غریبی فرد از کار و کیا
  • He said, “These saints are My children in exile, sundered from (My) dominion and glory;

  • از برای امتحان خوار و یتیم ** لیک اندر سر منم یار و ندیم
  • (They are) despised and orphaned for the sake of probation, but secretly I am their friend and intimate.

  • پشت‌دار جمله عصمتهای من ** گوییا هستند خود اجزای من
  • All of them are supported by My protections: you may say they are in sooth parts of Me.

  • هان و هان این دلق‌پوشان من‌اند ** صد هزار اندر هزار و یک تن‌اند
  • Take heed! Take heed! These are My dervishes; they are a hundred thousand thousand and (yet) they are one body.”

  • ورنه کی کردی به یک چوبی هنر ** موسیی فرعون را زیر و زبر 85
  • Else, how should a Moses have overthrown Pharaoh by means of one goodly rod?

  • ورنه کی کردی به یک نفرین بد ** نوح شرق و غرب را غرقاب خود
  • Else, how should Noah have submerged East and West in his Flood by means of one evil curse?

  • بر نکندی یک دعای لوط راد ** جمله شهرستانشان را بی مراد
  • One prayer of the generous Lot would not have rased (to the ground) all their (his people's) city (and left them) in despair.

  • گشت شهرستان چون فردوسشان ** دجله‌ی آب سیه رو بین نشان
  • Their city, resembling Paradise, became a lake of black water: go, behold the sign!

  • سوی شامست این نشان و این خبر ** در ره قدسش ببینی در گذر
  • This sign and this information (admonition) lies in the direction of Syria: you will see it as you pass on the way to Jerusalem.

  • صد هزاران ز انبیای حق‌پرست ** خود بهر قرنی سیاستها بدست 90
  • Hundreds of thousands of prophets who worshipped God— truly there have been chastisements (inflicted by them) in every generation.

  • گر بگویم وین بیان افزون شود ** خود جگر چه بود که کهها خون شود
  • If I should tell on and if this narration should increase (in length), not only (men's) hearts but the (very) mountains would bleed.

  • خون شود کهها و باز آن بفسرد ** تو نبینی خون شدن کوری و رد
  • The mountains bleed and again become solid, (but) you do not see them bleed: you are blind and reprobate.

  • طرفه کوری دوربین تیزچشم ** لیک از اشتر نبیند غیر پشم
  • A marvellous blind man, (who is) far-sighted and keen-eyed, but sees naught of the camel except the hair!

  • مو بمو بیند ز صرفه حرص انس ** رقص بی مقصود دارد همچو خرس
  • Man, from the parsimony of greed, inspects hair by hair: like a bear, he keeps dancing to no purpose.

  • رقص آنجا کن که خود را بشکنی ** پنبه را از ریش شهوت بر کنی 95
  • Dance (only) where you break (mortify) yourself and (when you) tear away the cotton from the sore of lust.

  • رقص و جولان بر سر میدان کنند ** رقص اندر خون خود مردان کنند
  • (Holy) men dance and wheel on the (spiritual) battle-field: they dance in their own blood.

  • چون رهند از دست خود دستی زنند ** چون جهند از نقص خود رقصی کنند
  • When they are freed from the hand (dominion) of self, they clap a hand; when they escape from their own imperfection, they make a dance.