نور مصباحست داد ذوالجلال ** صنعت خلقست آن شیشه و سفال 2880
The light in the lamp is the gift of the Almighty; the glass and earthenware (vessels) are His creatures' handiwork.
لاجرم در ظرف باشد اعتداد ** در لهبها نبود الا اتحاد
Necessarily in respect of the vessels there is number, (but) in respect of the flames (of light) there is naught but unity.
نور شش قندیل چون آمیختند ** نیست اندر نورشان اعداد و چند
When the light of six lamps is mingled together, there is no number and plurality in their light.
آن جهود از ظرفها مشرک شده‌ست ** نور دید آن مومن و مدرک شده‌ست
The Jew has become a polytheist from (regarding) the vessels; the true believer regarded the light and (consequently) has become endowed with (spiritual) perception.
چون نظر بر ظرف افتد روح را ** پس دو بیند شیث را و نوح را
When the sight falls upon the spirit's vessel, it regards Seth and Noah as being two.
جو که آبش هست جو خود آن بود ** آدمی آنست کو را جان بود 2885
When there is water in it (the canal), (only then) is it (really) a canal: the (real) man is he that hath the spirit (within him).
این نه مردانند اینها صورتند ** مرده‌ی نانند و کشته‌ی شهوتند
These (others) are not men, they are (mere) forms: they are dead with (desire for) bread and killed by appetite.
حکایت آن راهب که روز با چراغ می‌گشت در میان بازار از سر حالتی کی او را بود
Story of the Christian ascetic who went about with a lamp in the daytime in the midst of the bazaar because of the ecstasy which he had (in his heart).
آن یکی با شمع برمی‌گشت روز ** گرد بازاری دلش پر عشق و سوز
That person was going about in a bazaar in the daytime with a candle, his heart full of love and (spiritual) ardour.
بوالفضولی گفت او را کای فلان ** هین چه می‌جویی به سوی هر دکان
A busybody said to him, “Hey, O such-and-such, what are you seeking beside every shop?
هین چه می‌گردی تو جویان با چراغ ** در میان روز روشن چیست لاغ
Hey, why are you going about in search (of something) with a lamp in bright daylight? What is the joke?”
گفت می‌جویم به هر سو آدمی ** که بود حی از حیات آن دمی 2890
He replied, “I am searching everywhere for a man that is alive with the life inspired by that (Divine) Breath.
هست مردی گفت این بازار پر ** مردمانند آخر ای دانای حر
Is there a man in existence?” “This bazaar,” said the other, “is full: surely they are men, O noble sage.”
گفت خواهم مرد بر جاده‌ی دو ره ** در ره خشم و به هنگام شره
He answered, “I want (one who is) a man on the two-wayed road—in the way of anger and at the time of desire.
وقت خشم و وقت شهوت مرد کو ** طالب مردی دوانم کو به کو
Where is (one who is) a man at the moment of anger and at the moment of appetite? In search of (such) a man I am running from street to street.
کو درین دو حال مردی در جهان ** تا فدای او کنم امروز جان
Where in the world is (one who is) a man on these two occasions, that I may devote my life to him to-day?”
گفت نادر چیز می‌جویی ولیک ** غافل از حکم و قضایی بین تو نیک 2895
“You are seeking a rare thing,” said he; “but you take no heed of the (Divine) ordinance and destiny. Consider well!
ناظر فرعی ز اصلی بی‌خبر ** فرع ماییم اصل احکام قدر
You regard (only) the branch, you are unaware of the root: we are the branch, the ordinances of the (Divine) decree are the root.”
چرخ گردان را قضا گمره کند ** صدعطارد را قضا ابله کند
The (Divine) destiny causes the rolling sphere (of heaven) to lose its way; the (Divine) destiny makes a hundred Mercuries to be ignorant;
تنگ گرداند جهان چاره را ** آب گرداند حدید و خاره را
It makes the world of (our) contrivance to be straitened; it makes iron and hard rock to be (unresisting as) water.
ای قراری داده ره را گام گام ** خام خامی خام خامی خام خام
O thou who hast resolved upon the way (thou wilt go), step by step, thou art the rawest of the raw, the rawest of the raw, the rawest of the raw.
چون بدیدی گردش سنگ آسیا ** آب جو را هم ببین آخر بیا 2900
Since thou hast seen the revolution of the millstone, come now, see also the water of the river.
خاک را دیدی برآمد در هوا ** در میان خاک بنگر باد را
Thou hast seen the dust rise into the air: amidst the dust see the wind.
دیگهای فکر می‌بینی به جوش ** اندر آتش هم نظر می‌کن به هوش
Thou seest the kettles of thought boiling: look with intelligence on the fire too.
گفت حق ایوب را در مکرمت ** من بهر موییت صبری دادمت
God said to Job, “I have graciously bestowed a (gift of) patience upon every hair of thee.
هین به صبر خود مکن چندین نظر ** صبر دیدی صبر دادن را نگر
Hark, do not pay so much regard to thy patience: thou hast seen (thy) patience, (now) look at (My) giving (thee) patience.”
چند بینی گردش دولاب را ** سر برون کن هم ببین تیز آب را 2905
How long wilt thou behold the revolution of the water-wheel? Put forth thy head and behold the rapid water (that turns it).
تو همی‌گویی که می‌بینم ولیک ** دید آن را بس علامتهاست نیک
Thou wilt say, “I am beholding it”; but there are many good signs of (really) beholding it.
گردش کف را چو دیدی مختصر ** حیرتت باید به دریا در نگر
When thou hast taken a summary view of the circling movement of the foam, look upon the Sea if thou wantest (to feel) bewilderment.
آنک کف را دید سر گویان بود ** وانک دریا دید او حیران بود
He that regards the foam tells of the mystery, while he that regards the Sea is bewildered.
آنک کف را دید نیتها کند ** وانک دریا دید دل دریا کند
He that regards the foam forms intentions, while he that regards the Sea makes his heart (one with) the Sea.
آنک کفها دید باشد در شمار ** و آنک دریا دید شد بی‌اختیار 2910
He that regards the foam-flakes is (engaged) in reckoning (and calculation), while he that regards the Sea is without (conscious) volition.
آنک او کف دید در گردش بود ** وانک دریا دید او بی‌غش بود
He that regards the foam is in (continual) movement, while he that regards the Sea is devoid of hypocrisy.
دعوت کردن مسلمان مغ را
How a Moslem called a Magian (to accept Islam).
مر مغی را گفت مردی کای فلان ** هین مسلمان شو بباش از مومنان
A certain man said to a Magian, “O such-and-such, hark, become a Moslem, be one of the true believers!”
گفت اگر خواهد خدا مومن شوم ** ور فزاید فضل هم موقن شوم
He replied, “If God will, I shall become a true believer; and if He increase His grace, I shall become possessed of intuitive faith.”
گفت می‌خواهد خدا ایمان تو ** تا رهد از دست دوزخ جان تو
He (the Moslem) said, “God wills thy true belief, in order that thy spirit may be delivered from the hand (power) of Hell;
لیک نفس نحس و آن شیطان زشت ** می‌کشندت سوی کفران و کنشت 2915
But thy ill-omened carnal soul and the wicked Devil are dragging thee towards infidelity and the fire-temple.”
گفت ای منصف چو ایشان غالب‌اند ** یار او باشم که باشد زورمند
He replied, “O reasonable man, since they are predominant I shall (necessarily) be on the side of the stronger.
یار آن تانم بدن کو غالبست ** آن طرف افتم که غالب جاذبست
I can side (only) with him who is predominant: I (must) fall in the direction to which the predominant one is pulling (me).
چون خدا می‌خواست از من صدق زفت ** خواست او چه سود چون پیشش نرفت
Since (according to thy assertion) God was desiring of me a firm belief (in Islam), what is the use of His desire when He does not succeed (in attaining His object)?
نفس و شیطان خواست خود را پیش برد ** وآن عنایت قهر گشت و خرد و مرد
The carnal soul and the Devil have carried their will to success, while that act of (Divine) favour has been defeated and pulverised.
تو یکی قصر و سرایی ساختی ** اندرو صد نقش خوش افراختی 2920
(’Tis as if) thou hadst built a palace and pavilion and erected therein a hundred beautiful (ornamental) designs,
خواستی مسجد بود آن جای خیر ** دیگری آمد مر آن را ساخت دیر
And desired that that goodly place should be a mosque— and (then) some one else had come and made it a Christian monastery;
یا تو بافیدی یکی کرباس تا ** خوش بسازی بهر پوشیدن قبا
Or (as if) thou hadst woven a piece of linen cloth, in order deftly to make it a coat for some one to wear,
تو قبا می‌خواستی خصم از نبرد ** رغم تو کرباس را شلوار کرد
And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.
چاره کرباس چه بود جان من ** جز زبون رای آن غالب شدن
What resource has the linen, my dear friend, but to submit to the purpose of the one who is predominant?
او زبون شد جرم این کرباس چیست ** آنک او مغلوب غالب نیست کیست 2925
(Since) he (the owner of the cloth) is reduced to submission, what is the crime of this linen? Who is he that is not dominated by the predominant?
چون کسی بی‌خواست او بر وی براند ** خاربن در ملک و خانه‌ی او نشاند
When some one has forced his way in against his (the householder's) will and planted a thornbush in his property and house,
صاحب خانه بدین خواری بود ** که چنین بر وی خلاقت می‌رود
The master of the house is humiliated because such a shabbiness (abasement) is inflicted on him.
هم خلق گردم من ار تازه و نوم ** چونک یار این چنین خواری شوم
I too, though I am fresh and new, would become shabby (abased) through being associated with such a contemptible person.
چونک خواه نفس آمد مستعان ** تسخر آمد ایش شاء الله کان
Since the will of the carnal soul is besought for help, ’tis mockery (to say) that whatever God wills shall come to pass.