یک اثر نه بر تن آن ذوفنون ** وان مریدان خسته و غرقاب خون
There was no mark (of a wound) on the body of that possessor of the (mystic) sciences, while those disciples were wounded and drowned in blood.
هر که او سویی گلویش زخم برد ** حلق خود ببریده دید و زار مرد2130
Whoever aimed a blow at his throat saw his own throat cut, and died miserably;
وآنک او را زخم اندر سینه زد ** سینه‌اش بشکافت و شد مرده‌ی ابد
And whoever inflicted a blow on his breast, his (own) breast was riven, and he became dead for ever;
وآنک آگه بود از آن صاحب‌قران ** دل ندادش که زند زخم گران
And he that was acquainted with that (spiritual) emperor of high fortune, (and) his heart (courage) did not consent to strike a heavy blow,
نیم‌دانش دست او را بسته کرد ** جان ببرد الا که خود را خسته کرد
Half-knowledge tied his hand, (so that) he saved his life and only wounded himself.
روز گشت و آن مریدان کاسته ** نوحه‌ها از خانه‌شان برخاسته
Day broke, and the disciples were thinned: wails of lamentation arose from their house.
پیش او آمد هزاران مرد و زن ** کای دو عالم درج در یک پیرهن2135
Thousands of men and women came to him (Báyazíd), saying, “O thou in whose single shirt the two worlds are contained,
این تن تو گر تن مردم بدی ** چون تن مردم ز خنجر گم شدی
If this body of thine were a human body, it would have been destroyed, like a human body, by the daggers.”
با خودی با بی‌خودی دوچار زد ** با خود اندر دیده‌ی خود خار زد
A self-existent one encountered a selfless one in combat: the self-existent one drove a thorn into his own eye (hurt himself).
ای زده بر بی‌خودان تو ذوالفقار ** بر تن خود می‌زنی آن هوش دار
O you who stab the selfless ones with the sword, you are stabbing your own body with it. Beware!
زانک بی‌خود فانی است و آمنست ** تا ابد در آمنی او ساکنست
For the selfless one has passed away (in God) and is safe: he is dwelling in safety for ever.
نقش او فانی و او شد آینه ** غیر نقش روی غیر آن جای نه2140
His form has passed away and he has become a mirror: naught is there but the form (image) of the face of another.
گر کنی تف سوی روی خود کنی ** ور زنی بر آینه بر خود زنی
If you spit (at it), you spit at your own face; and if you strike at the mirror, you strike at yourself;
ور ببینی روی زشت آن هم توی ** ور ببینی عیسی و مریم توی
And if you see an ugly face (in that mirror), ’tis you; and if you see Jesus and Mary, ’tis you.
او نه اینست و نه آن او ساده است ** نقش تو در پیش تو بنهاده است
He is neither this nor that: he is simple (pure and free from attributes of self): he has placed your image before you.
چون رسید اینجا سخن لب در ببست ** چون رسید اینجا قلم درهم شکست
When the discourse reached this point, it closed its lips; when the pen reached this point, it broke to pieces.
لب ببند ار چه فصاحت دست داد ** دم مزن والله اعلم بالرشاد2145
Close thy lips (O my soul): though eloquence is at thy command, do not breathe a word—and God best knoweth the right way.
برکنار بامی ای مست مدام ** پست بنشین یا فرود آ والسلام
O you who are drunken with the wine (of love), you are on the edge of the roof: sit down or (else) descend, and peace be with you!
هر زمانی که شدی تو کامران ** آن دم خوش را کنار بام دان
Every moment when you enjoy (union with the Beloved), deem that delightful moment to be the edge of the roof.
بر زمان خوش هراسان باش تو ** هم‌چو گنجش خفیه کن نه فاش تو
Be trembling for (fear of losing) the delightful moment: conceal it like a treasure, do not divulge it.
تا نیاید بر ولا ناگه بلا ** ترس ترسان رو در آن مکمن هلا
Lest calamity suddenly befall (your) plighted love, take heed, go very fearfully into that place of ambush.
ترس جان در وقت شادی از زوال ** زان کنار بام غیبست ارتحال2150
The spirit's fear of loss at the moment of enjoyment is (the sign of its) departure (descent) from the hidden roof-edge.
گر نمی‌بینی کنار بام راز ** روح می‌بیند که هستش اهتزاز
If you do not see the mysterious roof-edge, (yet) the spirit is seeing, for it is shuddering (with fear).
هر نکالی ناگهان کان آمدست ** بر کنار کنگره‌ی شادی بدست
Every sudden chastisement that has come to pass has taken place on the edge of the turret of enjoyment.
جز کنار بام خود نبود سقوط ** اعتبار از قوم نوح و قوم لوط
Indeed there is no fall except (on) the edge of the roof: (take) warning from (the fate of) the people of Noah and the people of Lot.
بیان سبب فصاحت و بسیارگویی آن فضول به خدمت رسول علیه‌السلام
Explaining the cause of the eloquence and loquacity of that impertinent man in the presence of the Prophet, on whom be peace.
پرتو مستی بی‌حد نبی ** چون بزد هم مست و خوش گشت آن غبی
When the ray (reflexion) of the Prophet's boundless intoxication struck (the objector), that stupid fellow also became drunken and merry.
لاجرم بسیارگو شد از نشاط ** مست ادب بگذاشت آمد در خباط2155
Of course, in consequence of (drunken) glee he became loquacious: the intoxicated man neglected (to observe) respect and began to rave.
نه همه جا بی‌خودی شر می‌کند ** بی‌ادب را می چنان‌تر می‌کند
Not on every occasion does selflessness (intoxication) work mischief, (but) wine makes the unmannerly person more so.
گر بود عاقل نکو فر می‌شود ** ور بود بدخوی بتر می‌شود
If he (the wine-drinker) be intelligent, he becomes decorous (displays goodly qualities when beside himself); and if he be evil-natured, he becomes worse.
لیک اغلب چون بدند و ناپسند ** بر همه می را محرم کرده‌اند
But since the majority are evil and reprobate, wine has been forbidden to all.
بیان رسول علیه السلام سبب تفضیل و اختیار کردن او آن هذیلی را به امیری و سرلشکری بر پیران و کاردیدگان
How the Prophet, on whom be peace, explained the cause of his preferring and choosing the (young) man of Hudhayl as commander and chief of the army over the heads of the elders and veterans.
حکم اغلب راست چون غالب بدند ** تیغ را از دست ره‌زن بستدند
Cases are decided by the general rule (not by the exceptions):since the majority are evil, the sword was taken away from the hand of the highwayman.
گفت پیغامبر کای ظاهرنگر ** تو مبین او را جوان و بی‌هنر2160
The Prophet said, “O thou who lookest on externals, do not regard him as a youth and unskilled.
ای بسا ریش سیاه و مردت پیر ** ای بسا ریش سپید و دل چو قیر
Oh, there is many a black beard and the man (its owner) old (in wisdom); oh, there is many a white beard with a heart (black) as pitch.
عقل او را آزمودم بارها ** کرد پیری آن جوان در کارها
Often have I tested his understanding: that youth has shown (the ripe experience of) age in (handling) affairs.
پیر پیر عقل باشد ای پسر ** نه سپیدی موی اندر ریش و سر
O son, the (really) old is the old in understanding: ‘tis not whiteness of the hair in the beard and on the head.
از بلیس او پیرتر خود کی بود ** چونک عقلش نیست او لاشی بود
How should he (any old man) be older than Iblís? When he lacks understanding, he is good-for-naught.
طفل گیرش چون بود عیسی نفس ** پاک باشد از غرور و از هوس2165
Suppose he is a child: (what matter) when he hath the (life-giving) breath of Jesus (and) is purged of vainglory and vain desire?
آن سپیدی مو دلیل پختگیست ** پیش چشم بسته کش کوته‌تگیست
That whiteness of hair is a proof of maturity to the bandaged eye that hath little penetration.
آن مقلد چون نداند جز دلیل ** در علامت جوید او دایم سبیل
Since the blind imitator recognises nothing but (an external) proof, he continually seeks the way (to the truth) in the (out ward) sign.
بهر او گفتیم که تدبیر را ** چونک خواهی کرد بگزین پیر را
For his sake we have said, ‘When you wish to plan (anything), choose an elder (to advise you).’
آنک او از پرده‌ی تقلید جست ** او به نور حق ببیند آنچ هست
He who has escaped from the purdah of blind imitation sees by the light of God that which (really) is.
نور پاکش بی‌دلیل و بی‌بیان ** پوست بشکافد در آید در میان2170
Without proof and without exposition the pure Light cleaves its (the object’s) skin and enters into the middle (the core).
پیش ظاهربین چه قلب و چه سره ** او چه داند چیست اندر قوصره
To one who regards (only) the appearance, what is (the difference between) the adulterated and genuine coin? How should he know what is in the date-basket?
ای بسا زر سیه کرده بدود ** تا رهد از دست هر دزدی حسود
Oh, there is much gold made black with smoke, that it may be saved from (falling into) the hands of every envious thief.
ای بسا مس زر اندوده به زر ** تا فروشد آن به عقل مختصر
Oh, there is much copper gilded with gold, that he (the counterfeiter) may sell it to (those of) small understanding.
ما که باطن‌بین جمله‌ی کشوریم ** دل ببینیم و به ظاهر ننگریم
We, who see the inward (reality) of the whole world, see the heart and look not on the outward form.”
قاضیانی که به ظاهر می‌تنند ** حکم بر اشکال ظاهر می‌کنند2175
The cadis who are concerned with the outward form (the letter of the law) give judgement according to outward appearances.
چون شهادت گفت و ایمانی نمود ** حکم او مومن کنند این قوم زود
When he (the suspected person) has uttered the profession of the Faith and has shown some (formal sign of) true belief, at once these people (the cadis) pronounce him a true believer.
بس منافق کاندرین ظاهر گریخت ** خون صد مومن به پنهانی بریخت
There is many a hypocrite who has taken refuge in this out ward form and has shed the blood of a hundred true believers in secret.
جهد کن تا پیر عقل و دین شوی ** تا چو عقل کل تو باطن‌بین شوی
Endeavour to become old in intelligence and religion, that you may become, like the Universal Intelligence, a seer of the in ward (reality).