ما نه مرغان هوا نه خانگی ** دانه‌ی ما دانه‌ی بی‌دانگی
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
زان فراخ آمد چنین روزی ما ** که دریدن شد قبادوزی ما
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
سبب آنک فرجی را نام فرجی نهادند از اول
The reason why the name farají was first given to the garment known by that name.
صوفیی بدرید جبه در حرج ** پیشش آمد بعد به دریدن فرج
A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
کرد نام آن دریده فرجی ** این لقب شد فاش زان مرد نجی 355
He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.
این لقب شد فاش و صافش شیخ برد ** ماند اندر طبع خلقان حرف درد
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
هم‌چنین هر نام صافی داشتست ** اسم را چون دردیی بگذاشتست
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
هر که گل خوارست دردی را گرفت ** رفت صوفی سوی صافی ناشکفت
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
گفت لابد درد را صافی بود ** زین دلالت دل به صفوت می‌رود
He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
درد عسر افتاد و صافش یسر او ** صاف چون خرما و دردی بسر او 360
The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage.
یسر با عسرست هین آیس مباش ** راه داری زین ممات اندر معاش
Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
روح خواهی جبه بشکاف ای پسر ** تا از آن صفوت برآری زود سر
(If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
هست صوفی آنک شد صفوت‌طلب ** نه از لباس صوف و خیاطی و دب
The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
صوفیی گشته به پیش این لام ** الخیاطه واللواطه والسلام
With these base scoundrels Súfism has become patching and sodomy, and that is all.
بر خیال آن صفا و نام نیک ** رنگ پوشیدن نکو باشد ولیک 365
To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but
بر خیالش گر روی تا اصل او ** نی چو عباد خیال تو به تو
(Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
دور باش غیرتت آمد خیال ** گرد بر گرد سراپرده‌ی جمال
Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;
بسته هر جوینده را که راه نیست ** هر خیالش پیش می‌آید بیست
It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—
جز مگر آن تیزکوش تیزهوش ** کش بود از جیش نصرتهاش جوش
Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).
نجهد از تخییلها نی شه شود ** تیر شه بنماید آنگه ره شود 370
He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter).
این دل سرگشته را تدبیر بخش ** وین کمانهای دوتو را تیر بخش
(O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.
جرعه‌ای بر ریختی زان خفیه جام ** بر زمین خاک من کاس الکرام
From that hidden goblet (of Thine) Thou hast poured out of the cup of the noble (prophets and saints) a draught over the dusty earth.
هست بر زلف و رخ از جرعه‌ش نشان ** خاک را شاهان همی‌لیسند از آن
From the draught thereof there is a trace on the locks and cheeks (of the fair): hence kings lick the earth (of which the bodies of the fair are made).
جرعه حسنست اندر خاک گش ** که به صد دل روز و شب می‌بوسیش
’Tis the draught of (Divine) beauty—(mingled) in the lovely earth—that thou art kissing with a hundred hearts day and night.
جرعه خاک آمیز چون مجنون کند ** مر ترا تا صاف او خود چون کند 375
Since the draught, when mingled with dust, makes thee mad, think how its pure essence would affect thee!
هر کسی پیش کلوخی جامه‌چاک ** که آن کلوخ از حسن آمد جرعه‌ناک
Every one is tattered (torn with emotion) in the presence of a clod that has received a draught of Beauty.
جرعه‌ای بر ماه و خورشید و حمل ** جرعه‌ای بر عرش و کرسی و زحل
(There is) a draught (poured) on the moon and the sun and Aries; (there is) a draught (poured) on the Throne and the Footstool and Saturn.
جرعه گوییش ای عجب یا کیمیا ** که ز اسیبش بود چندین بها
Oh, I wonder, wilt thou call it a draught or an elixir, since from contact with it so many splendours arise?
جد طلب آسیب او ای ذوفنون ** لا یمس ذاک الا المطهرون
Earnestly seek contact with it, O accomplished man: none shall touch it except the purified.
جرعه‌ای بر زر و بر لعل و درر ** جرعه‌ای بر خمر و بر نقل و ثمر 380
One draught (is poured) on gold and rubies and pearls; one draught (is poured) on wine and dessert and fruits;
جرعه‌ای بر روی خوبان لطاف ** تا چگونه باشد آن راواق صاف
One draught on the faces of the charming fair: (consider, then,) how (marvellous) must be that pure wine!
چون همی مالی زبان را اندرین ** چون شوی چون بینی آن را بی ز طین
Inasmuch as thou rubbest thy tongue (even) on this (earthly draught), how (enamoured of it) wilt thou be when thou seest (tastest) it without the clay!
چونک وقت مرگ آن جرعه‌ی صفا ** زین کلوخ تن به مردن شد جدا
When at the hour of death that pure draught is separated from the bodily clod by dying,
آنچ می‌ماند کنی دفنش تو زود ** این چنین زشتی بدان چون گشته بود
Thou quickly buriest that which remains, since it had been made such an ugly thing by that (separation).
جان چو بی این جیفه بنماید جمال ** من نتانم گفت لطف آن وصال 385
When the Spirit displays its beauty without this carcase, I cannot express the loveliness of that union.
مه چو بی‌این ابر بنماید ضیا ** شرح نتوان کرد زان کار و کیا
When the Moon displays its radiance without this cloud, ’tis impossible to describe that glory and majesty.
حبذا آن مطبخ پر نوش و قند ** کین سلاطین کاسه‌لیسان ویند
How delightful is that Kitchen full of honey and sugar, of which these (worldly) monarchs are (only) the lick-platters!
حبذا آن خرمن صحرای دین ** که بود هر خرمن آن را دانه‌چین
How delightful is that Stack in the spiritual field, of which every (other) stack is (only) the gleaner!
حبذا دریای عمر بی‌غمی ** که بود زو هفت دریا شب‌نمی
How delightful is the Sea of painless Life, of which the Seven Seas are (only) a dewdrop!
جرعه‌ای چون ریخت ساقی الست ** بر سر این شوره خاک زیردست 390
When the Cup-bearer of Alast poured a draught upon this nitrous abject earth,
جوش کرد آن خاک و ما زان جوششیم ** جرعه‌ی دیگر که بس بی‌کوششیم
The earth seethed, and we are (the result) of that seething. (O God, pour) another draught, for we are very effortless (unaspiring).
گر روا بد ناله کردم از عدم ** ور نبود این گفتنی نک تن زدم
If ’twas permitted, I sang of non-existence; and if ’twas not to be told, lo, I was silent.
این بیان بط حرص منثنیست ** از خلیل آموز که آن بط کشتنیست
This is the account of the bent (grovelling) duck, which is greed: learn of Khalíl (Abraham) that the duck ought to be killed.
هست در بط غیر این بس خیر و شر ** ترسم از فوت سخنهای دگر
In the duck there is much good and evil besides this, (but) I am afraid of missing other (more important) topics of discourse.
صفت طاوس و طبع او و سبب کشتن ابراهیم علیه‌السلام او را
Description of the Peacock and its nature, and the cause of its being killed by Abraham, on whom be peace.
آمدیم اکنون به طاوس دورنگ ** کو کند جلوه برای نام و ننگ 395
Now we come to the two-coloured (double-faced) peacock, who displays himself for the sake of name and fame.
همت او صید خلق از خیر و شر ** وز نتیجه و فایده‌ی آن بی‌خبر
His desire is to catch people: he is ignorant of good and evil and of the result and use of that (catching).
بی‌خبر چون دام می‌گیرد شکار ** دام را چه علم از مقصود کار
He catches his prey ignorantly, like a trap: what knowledge has the trap concerning the purpose of its action?
دام را چه ضر و چه نفع از گرفت ** زین گرفت بیهده‌ش دارم شگفت
What harm (comes) to the trap, or what benefit, from catching (its prey)? I wonder at its idle catching.
ای برادر دوستان افراشتی ** با دو صد دلداری و بگذاشتی
O brother, thou hast uplifted thy friends with two hundred marks of affection, and (then) abandoned (them).
کارت این بودست از وقت ولاد ** صید مردم کردن از دام وداد 400
This has been thy business from the hour of (thy) birth: to catch people with the trap of love.
زان شکار و انبهی و باد و بود ** دست در کن هیچ یابی تار و پود
From that pursuit (of people) and throng (of friends) and vainglory and self existence wilt thou get any warp or woof? Try and see!