خلق را بنگر که چون ظلمانی‌اند ** در متاع فانیی چون فانی‌اند
Behold humankind, how dark (unenlightened) they are, and how they are perishing in (desire for) a perishable piece of goods.
از تکبر جمله اندر تفرقه ** مرده از جان زنده‌اند از مخرقه
On account of pride they all are in separation (from God), dead to the spirit, living in deception.
این عجب که جان به زندان اندرست ** وانگهی مفتاح زندانش به دست
’Tis wonderful that the spirit is in prison, and then (all that time) the key of the prison is in its hand!
پای تا سر غرق سرگین آن جوان ** می‌زند بر دامنش جوی روان2035
That youth (the spirit) is plunged in dung from head to foot, (whilst) the flowing river is (almost) touching his skirt!
دایما پهلو به پهلو بی‌قرار ** پهلوی آرامگاه و پشت‌دار
(He is) always moving restlessly from side to side beside the place of repose and the couch where he might recline!
نور پنهانست و جست و جو گواه ** کز گزافه دل نمی‌جوید پناه
The (Divine) light is hidden, and search is the evidence (of its existence), for the heart (spirit) does not seek shelter in vain.
گر نبودی حبس دنیا را مناص ** نه بدی وحشت نه دل جستی خلاص
If this world's prison had no refuge, neither would there be any feeling of aversion nor would the heart seek release.
وحشتت هم‌چون موکل می‌کشد ** که بجو ای ضال منهاج رشد
Thy aversion is dragging thee along, like a custodian, saying, “O man astray, seek the path of righteousness.”
هست منهاج و نهان در مکمنست ** یافتش رهن گزافه جستنست2040
The path is there, but it is hidden in a secret place: its discovery is in pawn to (involves) seeking in vain (before it can be found).
تفرقه‌جویان جمع اندر کمین ** تو درین طالب رخ مطلوب بین
Separation is secretly in quest of union: in this seeker do thou discern the face of the sought.
مردگان باغ برجسته ز بن ** کان دهنده‌ی زندگی را فهم کن
The dead (trees and plants) of the orchard spring up from the root, saying, “Perceive the Giver of life!”
چشم این زندانیان هر دم به در ** کی بدی گر نیستی کس مژده‌ور
How should the eyes of these prisoners (of the world) be always (fixed) on (what lies) beyond, if there were no bringer of the good news (of deliverance)?
صد هزار آلودگان آب‌جو ** کی بدندی گر نبودی آب جو
How should there be a hundred thousand befouled ones seeking water, if there were no water in the river?
بر زمین پهلوت را آرام نیست ** دان که در خانه لحاف و بستریست2045
(If) there is no rest for thy side upon the earth, (yet) know that there is a coverlet and mattress at home.
بی‌مقرگاهی نباشد بی‌قرار ** بی‌خمار اشکن نباشد این خمار
Without (there being) a resting-place there would not be the restless (seeker); without (there being) that which takes away the headache of intoxication, there would not be this headache.
گفت نه نه یا رسول الله مکن ** سرور لشکر مگر شیخ کهن
He (the objector) said, “Nay, nay, O Messenger of God, do not appoint any but an old Shaykh to be chief of the army.
یا رسول الله جوان ار شیرزاد ** غیر مرد پیر سر لشکر مباد
O Messenger of God, (even) if the youth is lion-born (heroic), may none but an old man be head of the army!
هم تو گفتستی و گفت تو گوا ** پیر باید پیر باید پیشوا
Thou too hast said, and thy word is (a true) witness, ‘The leader must be old, must be old.’
یا رسول‌الله درین لشکر نگر ** هست چندین پیر و از وی پیشتر2050
O Messenger of God, look on this army, (in which) there are so many elders and (persons) superior to him.”
زین درخت آن برگ زردش را مبین ** سیبهای پخته‌ی او را بچین
Do not regard the yellow leaves of this tree, (but) pick its ripe apples.
برگهای زرد او خود کی تهیست ** این نشان پختگی و کاملیست
How, in sooth, are its yellow leaves void (of worth)? This is the sign of maturity and perfection.
برگ زرد ریش و آن موی سپید ** بهر عقل پخته می‌آرد نوید
The yellow leaf of the (elder's) beard and his white hair bring tidings of joy on account of his mature intelligence.
برگهای نو رسیده‌ی سبزفام ** شد نشان آنک آن میوه‌ست خام
The newly-arrived green-coloured leaves signify that this fruit is unripe.
برگ بی‌برگی نشان عارفیست ** زردی زر سرخ رویی صارفیست2055
The provision of leaflessness (spiritual poverty) is the sign of being a gnostic; the yellowness of gold is the (cause of the) money-changer's ruddiness of face (cheerful countenance).
آنک او گل عارضست ار نو خطست ** او به مکتب گاه مخبر نوخطست
If he that (still) is rosy-cheeked has fresh down (on his face), (yet) he has just begun to learn writing in the school of knowledge.
حرفهای خط او کژمژ بود ** مزمن عقلست اگر تن می‌دود
The letters of his handwriting are very crooked (misshapen): he is a cripple in respect of intelligence, though his body moves with agility.
پای پیر از سرعت ار چه باز ماند ** یافت عقل او دو پر بر اوج راند
Although an old man's feet are deprived of rapid movement, his intelligence has gotten two wings and has sped to the zenith.
گر مثل خواهی به جعفر در نگر ** داد حق بر جای دست و پاش پر
If you wish for an example (of this), look at Ja‘far: God gave him wings instead of hands and feet.
بگذر از زر کین سخت شد محتجب ** هم‌چو سیماب این دلم شد مضطرب2060
Cease from (speaking of) gold (pallor), for this topic is recondite: this heart of mine has become agitated like quicksilver.
ز اندرونم صدخموش خوش‌نفس ** دست بر لب می‌زند یعنی که بس
From within me a hundred sweet-breathing silent ones put their hands on their lips, signifying, “It is enough.”
خامشی بحرست و گفتن هم‌چو جو ** بحر می‌جوید ترا جو را مجو
Silence is the sea, and speech is like the river. The sea is seeking thee: do not seek the river.
از اشارتهای دریا سر متاب ** ختم کن والله اعلم بالصواب
Do not turn thy head away from the indications given by the sea: conclude (the subject)—and God best knoweth the right course.
همچنین پیوسته کرد آن بی‌ادب ** پیش پیغامبر سخن زان سرد لب
That irreverent (objector) made no pause in the words (which he poured forth) in this fashion from those cold (insipid) lips (of his) in the presence of the Prophet.
دست می‌دادش سخن او بی‌خبر ** که خبر هرزه بود پیش نظر2065
Words were assisting (did not fail) him, (but) he was ignorant that hearsay (traditional knowledge) is mere babble in the presence of sight (immediate vision).
این خبرها از نظر خود نایبست ** بهر حاضر نیست بهر غایبست
Indeed, these matters of hearsay are (only) a substitute for sight: they are not for him who is present, (but) for him who is absent.
هر که او اندر نظر موصول شد ** این خبرها پیش او معزول شد
Whoever has been caused to attain unto sight, before him these matters of hearsay are idle.
چونک با معشوق گشتی همنشین ** دفع کن دلالگان را بعد ازین
When you have sat down beside your beloved, after this banish the dallálas (the old women who act as go-betweens).
هر که از طفلی گذشت و مرد شد ** نامه و دلاله بر وی سرد شد
When any one has passed beyond childhood and has become a man, the letter and the dallála become irksome to him.
نامه خواند از پی تعلیم را ** حرف گوید از پی تفهیم را2070
He reads letters, (but only) for the purpose of teaching (others); he utters words, (but only) for the purpose of making (others) understand.
پیش بینایان خبر گفتن خطاست ** کان دلیل غفلت و نقصان ماست
’Tis wrong to speak by hearsay in the presence of those who see (who are endowed with vision), for it is a proof of our heedlessness and deficiency.
پیش بینا شد خموشی نفع تو ** بهر این آمد خطاب انصتوا
In the presence of the seer silence is to your advantage: on this account came (from God) the allocution, Be ye silent.
If he (the seer) bid you speak, speak gladly, but say little and do not draw out (your words) to length;
ور بفرماید که اندر کش دراز ** هم‌چنان شرمین بگو با امر ساز
And if he bid you draw them out to length, speak with the same modesty (as before) and comply with his command,
همچنین که من درین زیبا فسون ** با ضیاء الحق حسام‌الدین کنون2075
Even as I (am complying) now, in this goodly enchantment (this enchanting poem), with (the command of) Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.
چونک کوته می‌کنم من از رشد ** او به صد نوعم بگفتن می‌کشد
When I am cutting short (my discourse) concerning (the Way of) righteousness, he draws me on to speak by a hundred kinds (of contrivance).
ای حسام‌الدین ضیاء ذوالجلال ** چونک می‌بینی چه می‌جویی مقال
O Husámu’ddín, Radiance of the Almighty, inasmuch as thou art seeing, why dost thou seek speech (from me)?
این مگر باشد ز حب مشتهی ** اسقنی خمرا و قل لی انها
Perchance this demand (on thy part) may arise from (thy) love for the Desired One, (as the poet said), “Give me wine to drink and tell me that it is (wine).”
بر دهان تست این دم جام او ** گوش می‌گوید که قسم گوش کو
At this moment His cup is at thy mouth, (but thy) ear says, “Where is the ear's portion?”
قسم تو گرمیست نک گرمی و مست ** گفت حرص من ازین افزون‌ترست2080
(O ear), thy portion is the heat (of love): lo, thou art heated and intoxicated. It replied, “My greed is greater than this.”
جواب گفتن مصطفی علیه‌السلام اعتراض کننده را
How Mustafá, on whom be peace, answered the objector.
در حضور مصطفای قندخو ** چون ز حد برد آن عرب از گفت و گو
When that Arab carried disputation beyond bounds in the presence of sweettempered Mustafá,