جو جوی چون جمع گردی ز اشتباه ** پس توان زد بر تو سکه‌ی پادشاه3290
When thou becomest united, grain by grain, from (after thy dispersion in) perplexity, then it is possible to stamp upon thee the King's die;
ور ز مثقالی شوی افزون تو خام ** از تو سازد شه یکی زرینه جام
And if thou, foolish man, become greater than a mithqál (dinar), the King will make of thee a cup of gold.
پس برو هم نام و هم القاب شاه ** باشد و هم صورتش ای وصل خواه
Then thereon will be both the name and the titles of the King and also his effigy, O thou that cravest to attain,
تا که معشوقت بود هم نان هم آب ** هم چراغ و شاهد و نقل شراب
So that the Beloved will be to thee both bread and water and lamp and minion and dessert and wine.
جمع کن خود را جماعت رحمتست ** تا توانم با تو گفتن آنچ هست
Unite thyself—union is (a Divine) mercy—that I may be able to speak unto thee that which is;
زانک گفتن از برای باوریست ** جان شرک از باوری حق بریست3295
For speaking is for the purpose of (producing) belief: the spirit of polytheism is quit (devoid) of belief in God.
جان قسمت گشته بر حشو فلک ** در میان شصت سودا مشترک
The spirit that has been distributed over the contents of the (mundane) sphere is shared amongst sixty passions;
پس خموشی به دهد او را ثبوت ** پس جواب احمقان آمد سکوت
Therefore silence is best: it gives peace to it ( to that spirit); therefore ( I ought to follow the adage) “Silence is the answer to fools.”
این همی‌دانم ولی مستی تن ** می‌گشاید بی‌مراد من دهن
This I know, but intoxication of the body is opening my mouth without volition on my part,
آنچنان که از عطسه و از خامیاز ** این دهان گردد بناخواه تو باز
Just as in sneezing and yawning this mouth becomes open without your willing it.
تفسیر این حدیث کی ائنی لاستغفر الله فی کل یوم سبعین مرة
Commentary on the Tradition, "Verily, I ask pardon of God seventy times every day."
هم‌چو پیغامبر ز گفتن وز نثار ** توبه آرم روز من هفتاد بار3300
Like the Prophet, I repent seventy times daily of speaking and giving out (mysteries);
لیک آن مستی شود توبه‌شکن ** منسی است این مستی تن جامه کن
But that intoxication becomes a breaker of (vows of) penitence: this intoxication of the body causes oblivion and tears the robe (of penitence).
حکمت اظهار تاریخ دراز ** مستیی انداخت در دانای راز
The (Divine) purpose of making manifest the (things of) long ago (the eternal things) cast an intoxication upon the knower of the mystery,
راز پنهان با چنین طبل و علم ** آب جوشان گشته از جف القلم
(So that) with such drum and banner (conspicuousness) the hidden mystery has become water gushing from (the fountain of) “the Pen is dry.”
رحمت بی‌حد روانه هر زمان ** خفته‌اید از درک آن ای مردمان
The infinite Mercy is flowing continually: ye are asleep to the perception thereof, O men!
جامه‌ی خفته خورد از جوی آب ** خفته اندر خواب جویای سراب3305
The sleeper's garment drinks water from the river, (while) the sleeper is seeking the mirage in his dream.
می‌رود که آنجای بوی آب هست ** زین تفکر راه را بر خویش بست
He keeps running (to and fro), saying, “Yonder there is hope of water”: by this (false) thought he has barred the way against himself.
زانک آنجا گفت زینجا دور شد ** بر خیالی از حقی مهجور شد
Because he said “yonder” he became far from here (from the place where the water is): (through resting) in a vain imagination he was banished from a reality.
دوربینانند و بس خفته‌روان ** رحمتی آریدشان ای ره‌روان
They (the worldly) are far-seeing (for their selfish ends) and very fast asleep spiritually: take some mercy upon them, O travellers on the Way!
من ندیدم تشنگی خواب آورد ** خواب آرد تشنگی بی‌خرد
I never saw thirst (eager desire) induce sleep: (only) the thirst of the unintelligent induces sleep.
خود خرد آنست کو از حق چرید ** نه خرد کان را عطارد آورید3310
The (true) intelligence, indeed, is that which was fed by God, not the intelligence that was bestowed by (the planet) Mercury.
بیان آنک عقل جزوی تا بگور بیش نبیند در باقی مقلد اولیا و انبیاست
Explaining that the particular (discursive) intellect does not see beyond the grave and, as regards all the rest, is subject to the authority of the saints and prophets.
پیش‌بینی این خرد تا گور بود ** وآن صاحب دل به نفخ صور بود
The foresight of this intellect extends (only) to the grave, while that of the spiritual man is till the blast of the trumpet (of Resurrection).
این خرد از گور و خاکی نگذرد ** وین قدم عرصه‌ی عجایب نسپرد
This intellect does not pass beyond a grave and sepulchre, and this (intellectual) foot does not tread the arena of marvels.
زین قدم وین عقل رو بیزار شو ** چشم غیبی جوی و برخوردار شو
Go, become quit of this foot and this intellect: seek the eye appertaining to the invisible (the inward eye) and enjoy (contemplation).
هم‌چو موسی نور کی یابد ز جیب ** سخره‌ی استاد و شاگردان کتاب
How should one subservient to a preceptor and in pupilage to a book find, like Moses, light from (his own) bosom?
زین نظر وین عقل ناید جز دوار ** پس نظر بگذار و بگزین انتظار3315
From this (scholastic) study and this intellect comes naught but vertigo; therefore leave this study and adopt (in its stead) expectation.
از سخن‌گویی مجویید ارتفاع ** منتظر را به ز گفتن استماع
Do not seek (spiritual) eminence from disputation: for him who is expectant (of Divine inspiration) listening is better than speaking.
منصب تعلیم نوع شهوتست ** هر خیال شهوتی در ره بتست
The office of teaching is a sort of sensual desire: every sensual fancy is an idol (source of polytheism) in the Way.
گر بفضلش پی ببردی هر فضول ** کی فرستادی خدا چندین رسول
If every busybody had found the track (had attained) to His grace, how should God have sent so many prophets?
عقل جزوی هم‌چو برقست و درخش ** در درخشی کی توان شد سوی وخش
The particular intellect is like the lightning and the flash: how is it possible to go to Wakhsh in a flash?
نیست نور برق بهر رهبری ** بلک امریست ابر را که می‌گری3320
The light of the lightning is not for guidance on the way; nay, it is a command to the cloud to weep.
برق عقل ما برای گریه است ** تا بگرید نیستی در شوق هست
The lightning of our intellect is for the sake of weeping, to the end that nonexistence may weep in longing for (real) existence.
عقل کودک گفت بر کتاب تن ** لیک نتواند به خود آموختن
The child's intellect said, “Attend school”; but it cannot learn by itself.
عقل رنجور آردش سوی طبیب ** لیک نبود در دوا عقلش مصیب
The sick man's intellect leads him to the physician; but his intellect is not successful in curing him.
نک شیاطین سوی گردون می‌شدند ** گوش بر اسرار بالا می‌زدند
Mark, the devils were going heavenward and listening to the secrets on high
می‌ربودند اندکی زان رازها ** تا شهب می‌راندشان زود از سما3325
And carrying away a little of those secrets, till the shooting stars quickly drove them from heaven,
که روید آنجا رسولی آمدست ** هر چه می‌خواهید زو آید به دست
Saying, “Begone! A prophet is come there (on the earth): from him will be obtained whatsoever ye crave.
گر همی‌جویید در بی‌بها ** ادخلوا الابیات من ابوابها
If ye are seeking priceless pearls, enter the houses by their doors.
می‌زن آن حلقه‌ی در و بر باب بیست ** از سوی بام فلکتان راه نیست
Keep knocking that door-ring and stand at the door: there is no way for you in the direction of the vault of heaven.
نیست حاجتتان بدین راه دراز ** خاکیی را داده‌ایم اسرار راز
Ye need not take this long road: We have bestowed on an earthly one the secrets of the mystery.
پیش او آیید اگر خاین نیید ** نیشکر گردید ازو گرچه نیید3330
Come to him, if ye are not disloyal; be made sugar-cane by him, though ye are (empty) reeds.”
سبزه رویاند ز خاکت آن دلیل ** نیست کم از سم اسپ جبرئیل
That Guide will cause verdure to grow from thy earth: he is not inferior to the hoof of the horse of Gabriel.