بانگ چاوشان و آن چوگانها ** که شود سست از نهیبش جانها
The shouts of sergeants with their maces, by the terror of which (men's) souls are enfeebled.
این برای خاص وعام ره‌گذر ** که کندشان از شهنشاهی خبر3775
This is for the high and low in the street, to announce to them (the presence of) an emperor.
از برای عام باشد این شکوه ** تا کلاه کبر ننهند آن گروه
This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;
تا من و ماهای ایشان بشکند ** نفس خودبین فتنه و شر کم کند
That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.
شهر از آن آمن شود کان شهریار ** دارد اندر قهر زخم و گیر و دار
The country is preserved from that by the king's having force and authority to inflict punishment.
پس بمیرد آن هوسها در نفوس ** هیبت شه مانع آید زان نحوس
Therefore those vain desires are extinguished in (men's) souls: awe of the king prevents that disaster.
باز چون آید به سوی بزم خاص ** کی بود آنجا مهابت یا قصاص3780
Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there?
حلم در حلمست و رحمتها به جوش ** نشنوی از غیر چنگ و ناخروش
There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.
طبل و کوس هول باشد وقت جنگ ** وقت عشرت با خواص آواز چنگ
In time of war there is the terrible drum and kettle-drum; in the hour of feasting with favourites there is (only) the sound of the harp.
هست دیوان محاسب عام را ** وان پری رویان حریف جام را
The Board of Audit is for the vulgar, while the fair ones resembling peris are for the cup-companion.
آن زره وآن خود مر چالیش‌راست ** وین حریر و رود مر تعریش‌راست
The coat of mail and the helmet are for the battle, while this silken raiment and music are for the bower.
این سخن پایان ندارد ای جواد ** ختم کن والله اعلم بالرشاد3785
This topic hath no end, O generous one: conclude it, and God best knoweth the right course.
اندر احمد آن حسی کو غاربست ** خفته این دم زیر خاک یثربست
The (corporeal) senses in Ahmad (Mohammed), which are mortal, are now laid asleep under the soil of Yathrib (Medina),
وآن عظیم الخلق او کان صفدرست ** بی‌تغیر مقعد صدق اندرست
But that mighty-natured part of him, which is unconquerable, dwells, without having suffered corruption, within the abode of truth (in Paradise).
جای تغییرات اوصاف تنست ** روح باقی آفتابی روشنست
The bodily attributes are exposed to corruption; the everlasting spirit is a shining sun,
بی ز تغییری که لا شرقیة ** بی ز تبدیلی که لا غربیة
Incorruptible, for it is not of the east; unchangeable, for it is not of the west.
آفتاب از ذره کی مدهوش شد ** شمع از پروانه کی بیهوش شد3790
How was the sun (ever) dumbfounded by a mote? How was the candle (ever) made senseless by a moth?
جسم احمد را تعلق بد بدآن ** این تغیر آن تن باشد بدان
The body of Ahmad was liable to that (corruption): know that this corruption belongs (only) to the body,
هم‌چو رنجوری و هم‌چون خواب و درد ** جان ازین اوصاف باشد پاک و فرد
Such as sickness and sleep and pain; the spirit is untouched by these affections and wholly detached (from them).
خود نتانم ور بگويم وصف جان ** زلزله افتد در اين كون و مكان
Indeed I cannot describe the spirit, and if I describe it, quaking would fall upon this (world of) phenomenal existence and spatiality.
روبهش گر یک دمی آشفته بود ** شیر جان مانا که آن دم خفته بود
If its fox (the body) was perturbed for a moment, belike the lion-spirit was then asleep.
خفته بود آن شیر کز خوابست پاک ** اینت شیر نرمسار سهمناک3795
That lion which is immune from sleep was (apparently) asleep: lo, a complaisant terrible lion!
خفته سازد شیر خود را آنچنان ** که تمامش مرده دانند این سگان
The lion feigns to be asleep so (well) that those curs think he is quite dead;
ورنه در عالم کرا زهره بدی ** که ربودی از ضعیفی تربدی
Else, who in the world would dare to rob a poor man (even) of a grain of turpeth mineral?
کف احمد زان نظر مخدوش گشت ** بحر او از مهر کف پرجوش گشت
The foam (body) of Ahmad was torn (powerfully affected) by that sight (of Gabriel), (but) his sea (spirit) surged up (displayed itself in action) for love of the foam.
مه همه کفست معطی نورپاش ** ماه را گر کف نباشد گو مباش
The moon (the spirit of Ahmad) is entirely a bounteous light-diffusing hand: if the moon have no hand (with which to bestow light), let it have none!
احمد ار بگشاید آن پر جلیل ** تا ابد بیهوش ماند جبرئیل3800
If Ahmad should display that glorious pinion (his spiritual nature), Gabriel would remain dumbfounded unto everlasting.
چون گذشت احمد ز سدره و مرصدش ** وز مقام جبرئیل و از حدش
When Ahmad passed beyond the Lote-tree (on the boundary of Paradise) and his (Gabriel's) place of watch and station and farthest limit,
گفت او را هین بپر اندر پیم ** گفت رو رو من حریف تو نیم
He said to him (Gabriel), “Hark, fly after me.” He (Gabriel) said, “Go, go; I am not thy companion (any farther).”
باز گفت او را بیا ای پرده‌سوز ** من باوج خود نرفتستم هنوز
He answered him, saying, “Come, O destroyer of veils: I have not yet advanced to my zenith.”
گفت بیرون زین حد ای خوش‌فر من ** گر زنم پری بسوزد پر من
He replied, “O my illustrious friend, if I take one flight beyond this limit, my wings will be consumed.”
حیرت اندر حیرت آمد این قصص ** بیهشی خاصگان اندر اخص3805
This tale of the elect losing their senses in (contemplation of) the most elect is (naught but) amazement on amazement.
بیهشیها جمله اینجا بازیست ** چند جان داری که جان پردازیست
Here all (other) unconsciousnesses are (a mere) play. How long will you keep possession of your soul? for it is (a case of) abandoning your soul.
جبرئیلا گر شریفی و عزیز ** تو نه‌ای پروانه و نه شمع نیز
O “Gabriel,” though you are noble and revered, you are not the moth nor the candle either.
شمع چون دعوت کند وقت فروز ** جان پروانه نپرهیزد ز سوز
When the candle calls at the moment of illumination, the soul of the moth does not shrink from burning.
این حدیث منقلب را گور کن ** شیر را برعکس صید گور کن
Bury this topsy-turvy discourse: make the lion contrariously the prey of the onager.
Stop up thy word-sweating water-skin, do not open the bag of thy reckless talk.
آنک بر نگذشت اجزاش از زمین ** پیش او معکوس و قلماشیست این
He whose (intellectual and spiritual) parts have not passed beyond the earth— this is absurd and reckless talk in his view.
لا تخالفهم حبیبی دارهم ** یا غریبا نازلا فی دارهم
Do not resist them, O my beloved; deal gently with them, O stranger lodging in their home.
اعط ما شائوا وراموا وارضهم ** یا ظعینا ساکنا فی‌ارضهم
Give (them) what they wish and desire, and satisfy them, O emigrant dwelling in their land.
تا رسیدن در شه و در ناز خوش ** رازیا با مرغزی می‌ساز خویش
Till (the hour of) coming to the king and to sweet delight, O man of Rayy be on good terms with the man of Merv.
موسیا در پیش فرعون زمن ** نرم باید گفت قولا لینا3815
O “Moses,” in presence of the Pharaoh of the time you must speak softly with mild words.
آب اگر در روغن جوشان کنی ** دیگدان و دیگ را ویران کنی
If you put water into boiling oil, you will destroy (both) the trivet and the kettle.
نرم گو لیکن مگو غیر صواب ** وسوسه مفروش در لین الخطاب
Speak softly, but do not speak aught except the truth: do not offer temptation in your mildness of address.
وقت عصر آمد سخن کوتاه کن ** ای که عصرت عصر را آگاه کن
The time of afternoon is come: cut short the discourse, O thou whose expression (of the hidden truth) makes (the people of) the age acquainted (with reality).
گو تو مر گل‌خواره را که قند به ** نرمی فاسد مکن طینش مده
Do thou tell the clay-eater that sugar is better: do not show injurious softness, do not give him clay.
نطق جان را روضه‌ی جانیستی ** گر ز حرف و صوت مستغنیستی3820
Speech would be a spiritual garden to the soul, if it were independent of letters and sounds.
این سر خر در میان قندزار ** ای بسا کس را که بنهادست خار
Oh, there is many a one in whom this donkey's head amidst the sugar plantation has fixed a thorn!
ظن ببرد از دور کان آنست و بس ** چون قج مغلوب وا می‌رفت پس
He, (seeing it) from afar, supposed that it (the sugar-plantation) is just that (donkey's head), nothing more; (so) he was retiring, like a ram vanquished in fight.
صورت حرف آن سر خر دان یقین ** در رز معنی و فردوس برین
Know for sure that the (literal) form (of speech) is (like) that donkey's head in the vineyard and highest Paradise of the spiritual reality.