می‌کند زنبور بر بالا طواف ** چون بر آرد سر ندارندش معاف
The hornets circle above (him), and when he puts out his head they do not spare him.
آب ذکر حق و زنبور این زمان ** هست یاد آن فلانه وان فلان
The water is recollection (dhikr) of God, and the hornet is the remembrance, during this time, of such-and-such a woman or such-and-such a man.
دم بخور در آب ذکر و صبر کن ** تا رهی از فکر و وسواس کهن
Swallow (hold) your breath in the water of recollection and show fortitude, that you may be freed from the old thought and temptation.
بعد از آن تو طبع آن آب صفا ** خود بگیری جملگی سر تا به پا
After that, you yourself will assume the nature of that pure water entirely from head to foot.
آنچنان که از آب آن زنبور شر ** می‌گریزد از تو هم گیرد حذر440
As the noxious hornet flees from the water, so will it be afraid of (approaching) you.
بعد از آن خواهی تو دور از آب باش ** که بسر هم‌طبع آبی خواجه‌تاش
After that, be far from the water, if you wish; for in your inmost soul you are of the same nature as the water, O fellow-servant.
بس کسانی کز جهان بگذشته‌اند ** لا نیند و در صفات آغشته‌اند
Those persons, then, who have passed from the world are not naught (nonexistent), but they are steeped in the (Divine) Attributes.
در صفات حق صفات جمله‌شان ** هم‌چو اختر پیش آن خور بی‌نشان
All their attributes are (absorbed) in the Attributes of God, even as the star is (left) without trace in the presence of the sun.
گر ز قرآن نقل خواهی ای حرون ** خوان جمیع هم لدینا محضرون
If you demand a citation from the Qur’án, O recalcitrant, recite all of them shall be brought into Our presence.
محضرون معدوم نبود نیک بین ** تا بقای روحها دانی یقین445
(The person denoted by the word) muhdarún (brought into the presence) is not non-existent (ma‘dúm). Consider (this) well, that you may gain certain knowledge of the everlasting life (baqá) of the spirits.
روح محجوب از بقا بس در عذاب ** روح واصل در بقا پاک از حجاب
The spirit debarred from everlasting life is exceedingly tormented; the spirit united (with God) in everlasting life is free from (every) barrier.
زین چراغ حس حیوان المراد ** گفتمت هان تا نجویی اتحاد
I have told you the purpose of this lamp of animal sense-perception. Beware of seeking to become one (with it in spirit).
روح خود را متصل کن ای فلان ** زود با ارواح قدس سالکان
Make your spirit, O such-and-such, to be united speedily with the holy spirits of the Travellers (on the mystic Way).
صد چراغت ار مرند ار بیستند ** پس جدا اند و یگانه نیستند
Your hundred lamps, then, whether they die (are extinguished) or whether they stand (and burn), are separate (from each other) and are not single.
زان همه جنگند این اصحاب ما ** جنگ کس نشنید اندر انبیا450
On that account these companions of ours are all at war, (but) no one (ever) heard of war amongst the prophets,
زانک نور انبیا خورشید بود ** نور حس ما چراغ و شمع و دود
Because the light of the prophets was the Sun, (while) the light of our senses is lamp and candle and smoke.
یک بمیرد یک بماند تا به روز ** یک بود پژمرده دیگر با فروز
One (of these lamps) dies, one lasts till daybreak; one is dim, another bright.
جان حیوانی بود حی از غذا ** هم بمیرد او بهر نیک و بذی
The animal soul is (kept) alive by nutriment; however good or bad its state may be, it dies all the same.
گر بمیرد این چراغ و طی شود ** خانه‌ی همسایه مظلم کی شود
If this lamp dies and is extinguished, (yet) how should the neighbour's house become dark?
نور آن خانه چو بی این هم به پاست ** پس چراغ حس هر خانه جداست455
Inasmuch as without this (lamp) the light in that house is still maintained, hence (it follows that) the lamp of sense-perception is different in every house.
این مثال جان حیوانی بود ** نه مثال جان ربانی بود
This is a parable of the animal soul, not a parable of the divine soul.
باز از هندوی شب چون ماه زاد ** در سر هر روزنی نوری فتاد
Again, when the moon is born from the Hindú, Night, a light falls upon every window.
نور آن صد خانه را تو یک شمر ** که نماند نور این بی آن دگر
Count the light of those hundred houses as one, for the light of this (house) does not remain (in existence) without (the light of) the other.
تا بود خورشید تابان بر افق ** هست در هر خانه نور او قنق
So long as the sun is shining on the horizon, its light is a guest in every house;
باز چون خورشید جان آفل شود ** نور جمله خانه‌ها زایل شود460
Again, when the spiritual Sun sets, the light in all the houses disappears.
این مثال نور آمد مثل نی ** مر ترا هادی عدو را ره‌زنی
This is (only) a parable of the Light, not a (complete) similitude; for you (it is) a true guide, for the enemy (of the Light) a highwayman.
بر مثال عنکبوت آن زشت‌خو ** پرده‌های گنده را بر بافد او
That evil-natured person resembles the spider: he weaves stinking veils (cobwebs).
از لعاب خویش پرده‌ی نور کرد ** دیده‌ی ادراک خود را کور کرد
Of his own gossamer he made a veil over the Light: he made the eye of his apprehension blind.
If one takes hold of a horse's neck, he gains advantage; and if he takes hold of its leg, he receives a kick.
کم نشین بر اسپ توسن بی‌لگام ** عقل و دین را پیشوا کن والسلام465
Do not mount the restive horse without a bridle: make Reason and Religion your leader, and farewell.
اندرین آهنگ منگر سست و پست ** کاندرین ره صبر و شق انفسست
Do not look scornfully and contemptuously on this quest, for in this Way there is (need of) self-denial and grievous anguish to (men's) souls.
بقیه‌ی قصه‌ی بنای مسجد اقصی
The rest of the Story of the building of the Farther Mosque.
چون سلیمان کرد آغاز بنا ** پاک چون کعبه همایون چون منی
When Solomon began the building—holy like the Ka’ba, august like Miná—
در بنااش دیده می‌شد کر و فر ** نی فسرده چون بناهای دگر
In his building were seen splendour and magnificence: it was not frigid (dull and lifeless) like other buildings.
در بنا هر سنگ کز که می‌سکست ** فاش سیروا بی‌همی گفت از نخست
From the first, every stone in the building—(every stone) that was broken off from the mountain—was saying clearly, “Take me along!”
هم‌چو از آب و گل آدم‌کده ** نور ز آهک پاره‌ها تابان شده470
As from the water and earth of the house (bodily tenement) of Adam, (so) did light shine forth from the pieces of mortar.
سنگ بی‌حمال آینده شده ** وان در و دیوارها زنده شده
The stones were coming without carrier, and those doors and walls had become living.
حق همی‌گوید که دیوار بهشت ** نیست چون دیوارها بی‌جان و زشت
God saith that the ‘wall of Paradise is not lifeless and ugly like (other) walls;
چون در و دیوار تن با آگهیست ** زنده باشد خانه چون شاهنشهیست
Like the door and wall of the body, it is (endowed) with intelligence: the house (Paradise) is living since it belongs to the King of kings.
هم درخت و میوه هم آب زلال ** با بهشتی در حدیث و در مقال
Both tree and fruit and limpid water (take part) with the in habitant of Paradise in conversation and discourse,
زانک جنت را نه ز آلت بسته‌اند ** بلک از اعمال و نیت بسته‌اند475
Because Paradise has not been fashioned out of (the builder’s) materials; nay, but it has been fashioned out of (good) deeds and intentions.
این بنا ز آب و گل مرده بدست ** وان بنا از طاعت زنده شدست
This edifice has been (made) of dead water and earth, while that edifice has arisen from living piety.
این به اصل خویش ماند پرخلل ** وان به اصل خود که علمست و عمل
This (edifice) resembles its foundation (which is) full of defect, and that (edifice resembles) its foundation, which is knowledge and action.
هم سریر و قصر و هم تاج و ثیاب ** با بهشتی در سال و در جواب
Both throne and palace and crown and robes are (engaged) in question and reply (conversation) with the inhabitant of Paradise.
فرش بی‌فراش پیچیده شود ** خانه بی‌مکناس روبیده شود
The carpet (there) is folded without the farrash (carpet- spreader); the house (Paradise) is swept without the broom.
خانه‌ی دل بین ز غم ژولیده شد ** بی‌کناس از توبه‌ای روبیده شد480
Behold the house of the heart: it was disordered by (worldly) cares: without sweeper it was swept (clean) by a (vow of) repentance.
تخت او سیار بی‌حمال شد ** حلقه و در مطرب و قوال شد
Its throne moved along without carrier; its door-ring and door became (sweet-sounding like) musician and singer.
هست در دل زندگی دارالخلود ** در زبانم چون نمی‌آید چه سود
The life of the everlasting Abode (Paradise) exists in the heart: since it comes not on to my tongue, what is the use (of my attempting to describe it)?
چون سلیمان در شدی هر بامداد ** مسجد اندر بهر ارشاد عباد
When Solomon went into the Mosque every morning to guide the servants (of God) in the right way,
پند دادی گه بگفت و لحن و ساز ** گه به فعل اعنی رکوعی یا نماز
He would give exhortation, sometimes by speech and melody and harmony, sometimes by act—I mean, a bowing or (service of) prayer.
پند فعلی خلق را جذاب‌تر ** که رسد در جان هر باگوش و کر485
The exhortation of act draws people more powerfully, for it reaches the soul of every one that hath hearing and (also) the deaf.