تا همی سوزید ز آتش بی‌امان ** کوری چشم و دل نامحرمان 440
That they might be consumed without mercy by the fire, to the blindness (confusion) of the eyes and hearts of the profane!
بر من آرد رحم جاهل از خری ** من برو رحم آرم از بینش‌وری
The ignorant man pities me from stupidity: I pity him from clairvoyance.
خاصه این آتش که جان آبهاست ** کار پروانه به عکس کار ماست
Especially this fire (of Love), which is the soul of (all) waters (delights); (but) the behaviour of the (ignorant) moth is contrary to ours.
او ببینند نور و در ناری رود ** دل ببیند نار و در نوری شود
It sees the light and goes into a Fire; the heart (of the mystic) sees the fire and goes into a Light.”
این چنین لعب آمد از رب جلیل ** تا ببینی کیست از آل خلیل
Such a (deceptive) game is played by the Glorious God in order that you may see who belongs to the kin of Khalíl (Abraham).
آتشی را شکل آبی داده‌اند ** واندر آتش چشمه‌ای بگشاده‌اند 445
A fire has been given the semblance of water, and in the fire a fountain has been opened.
ساحری صحن برنجی را به فن ** صحن پر کرمی کند در انجمن
A magician by his art makes a dish of rice (appear to be) a dish full of (tiny) worms in the assembly;
خانه را او پر ز کزدمها نمود ** از دم سحر و خود آن کزدم نبود
(Or) by the breath (power) of magic he has caused a room to appear full of scorpions, though in truth there were no scorpions.
چونک جادو می‌نماید صد چنین ** چون بود دستان جادوآفرین
When sorcery produces a hundred such illusions, how (much greater) must be the cunning of the Creator of sorcery?
لاجرم از سحر یزدان قرن قرن ** اندر افتادند چون زن زیر پهن
Of necessity, through the magic of God generation after generation have fallen down (been vanquished), like a woman (lying) flat beneath (sub marito). [Of necessity, through the magic of God generation after generation have fallen down (been vanquished), like a woman (lying) flat beneath (under her husband).]
ساحرانشان بنده بودند و غلام ** اندر افتادند چون صعوه به دام 450
Their magicians were slaves and servants, and fell into the trap (of Divine cunning) like wagtails.
Hark, read the Qur’án and behold lawful magic (in) the overthrow of plots (huge) as the mountains.
من نیم فرعون کایم سوی نیل ** سوی آتش می‌روم من چون خلیل
“I am not (like) Pharaoh that I should come to the Nile; I am going towards the fire, like Khalíl (Abraham).
نیست آتش هست آن ماء معین ** وآن دگر از مکر آب آتشین
’Tis not fire; (in reality) ’tis flowing water, (while) the other, through (Divine) cunning, is water whereof the (real) nature is fire.
پس نکو گفت آن رسول خوش‌جواز ** ذره‌ای عقلت به از صوم و نماز
Excellently well said the complaisant Prophet, “A mote of intelligence is better for thee than fasting and performing the ritual prayer,”
زانک عقلت جوهرست این دو عرض ** این دو در تکمیل آن شد مفترض 455
Because thy intelligence is the substance, (whereas) these two (things) are accidents: these two are made obligatory in (the case of persons who possess) the full complement of it,
تا جلا باشد مر آن آیینه را ** که صفا آید ز طاعت سینه را
In order that the mirror (intelligence) may have (a bright) lustre; for purity comes to the breast (heart) from piety.
لیک گر آیینه از بن فاسدست ** صیقل او را دیر باز آرد به دست
But if the mirror is fundamentally depraved, (only) after a long time does the polisher get it back (to purity);
وان گزین آیینه که خوش مغرس است ** اندکی صیقل گری آن را بس است
While (in the case of) the fine mirror, which is (like) a goodly planting-ground, a little polishing is enough for it.
تفاوت عقول در اصل فطرت خلاف معتزله کی ایشان گویند در اصل عقول جز وی برابرند این افزونی و تفاوت از تعلم است و ریاضت و تجربه
The diversity of intelligences in their nature as originally created; (a doctrine) opposed to (that of) the Mu‘tazilites, who assert that particular (individual) intelligences are originally equal, and that this superiority and diversity is the result of learning and training and experience.
این تفاوت عقلها را نیک دان ** در مراتب از زمین تا آسمان
Know well that intelligences differ thus in degree from the earth to the sky.
هست عقلی هم‌چو قرص آفتاب ** هست عقلی کمتر از زهره و شهاب 460
There is an intelligence like the orb of the sun; there is an intelligence inferior to (the planet) Venus and the meteor.
هست عقلی چون چراغی سرخوشی ** هست عقلی چون ستاره‌ی آتشی
There is an intelligence like a tipsy (flickering) lamp; there is an intelligence like a star of fire,
زانک ابر از پیش آن چون وا جهد ** نور یزدان‌بین خردها بر دهد
Because, when the cloud is removed from it, it produces intellects that behold the Light of God.
عقل جزوی عقل را بدنام کرد ** کام دنیا مرد را بی‌کام کرد
The particular intelligence has given the (universal) intelligence a bad name: worldly desire has deprived the (worldly) man of his desire (in the world hereafter).
آن ز صیدی حسن صیادی بدید ** وین ز صیادی غم صیدی کشید
That (universal intelligence), through being a prey (to God), beheld the beauty of the (Divine) Hunting, while this (particular intelligence), through being a hunter (of worldly goods), suffered the pain of being a prey (to perdition).
آن ز خدمت ناز مخدومی بیافت ** وآن ز مخدومی ز راه عز بتافت 465
The former, through service, gained the pride of lordship, while the latter, through lordship, turned from the path of glory.
آن ز فرعونی اسیر آب شد ** وز اسیری سبط صد سهراب شد
The latter, through being a Pharaoh, was taken captive by the water (of perdition), while the Israelites, through captivity, became (mighty as) a hundred Suhrábs.
لعب معکوسست و فرزین‌بند سخت ** حیله کم کن کار اقبالست و بخت
’Tis a topsy-turvy game and a terrible quandary; do not try (to escape by) cunning: ’tis (all) a matter of (Divine) favour and fortune.
بر حیال و حیله کم تن تار را ** که غنی ره کم دهد مکار را
Do not weave plots in vain imagination and cunning; for the Self-sufficient One does not give way to the contriver.
مکر کن در راه نیکو خدمتی ** تا نبوت یابی اندر امتی
Contrive, in the way of (by following the guidance of) one who serves (God) well, that you may gain the position of a prophet in a religious community.
مکر کن تا وا رهی از مکر خود ** مکر کن تا فرد گردی از جسد 470
Contrive that you may be delivered from your own contrivance; contrive that you may become detached from the body.
مکر کن تا کمترین بنده شوی ** در کمی رفتی خداونده شوی
Contrive that you may become the meanest slave (of God): if you enter into (the state of) meanness (self-abasement), you will become lordly.
روبهی و خدمت ای گرگ کهن ** هیچ بر قصد خداوندی مکن
Never, O old wolf, practise foxiness and perform service with the purpose of (gaining) lordship;
لیک چون پروانه در آتش بتاز ** کیسه‌ای زان بر مدوز و پاک باز
But rush into the fire like a moth: do not hoard up that (service), play for love!
زور را بگذار و زاری را بگیر ** رحم سوی زاری آید ای فقیر
Renounce power and adopt piteous supplication: (the Divine) mercy comes towards piteous supplication, O dervish.
The piteous supplication of one sorely distressed and athirst is real; the piteous (but) cold supplication of falsehood is proper to the miscreant.
گریه‌ی اخوان یوسف حیلتست ** که درونشان پر ز رشک و علتست
The weeping of Joseph's brethren is a trick, for their hearts are full of envy and infirmity.
حکایت آن اعرابی کی سگ او از گرسنگی می‌مرد و انبان او پر نان و بر سگ نوحه می‌کرد و شعر می‌گفت و می‌گریست و سر و رو می‌زد و دریغش می‌آمد لقمه‌ای از انبان به سگ دادن
Story of the Arab of the desert whose dog was dying of hunger, while his wallet was full of bread; he was lamenting over the dog and reciting poetry and sobbing and beating his head and face; and yet he grudged the dog a morsel from his wallet.
آن سگی می‌مرد و گریان آن عرب ** اشک می‌بارید و می‌گفت ای کرب
The dog was dying, and the Arab sobbing, shedding tears, and crying, “Oh, sorrow!”
سایلی بگذشت و گفت این گریه چیست ** نوحه و زاری تو از بهر کیست
A beggar passed by and asked, “What is this sobbing? For whom is thy mourning and lamentation?”
گفت در ملکم سگی بد نیک‌خو ** نک همی‌میرد میان راه او
He replied, “There was in my possession a dog of excellent disposition. Look, he is dying on the road.
روز صیادم بد و شب پاسبان ** تیزچشم و صیدگیر و دزدران 480
He hunted for me by day and kept watch by night; (he was) keen-eyed and (good at) catching the prey and driving off thieves.”
گفت رنجش چیست زخمی خورده است ** گفت جوع الکلب زارش کرده است
He (the beggar) asked, “What ails him? Has he been wounded?” The Arab replied, “Ravenous hunger has made him (so) lamentable.”
گفت صبری کن برین رنج و حرض ** صابران را فضل حق بخشد عوض
“Show some patience,” said he, “in (bearing) this pain and anguish: the grace of God bestows a recompense on those who are patient.”
بعد از آن گفتش کای سالار حر ** چیست اندر دستت این انبان پر
Afterwards he said to him, “O noble chief, what is this full wallet in your hand?”
گفت نان و زاد و لوت دوش من ** می‌کشانم بهر تقویت بدن
He replied, “My bread and provender and food left over from last night, (which) I am taking along (with me) to nourish my body.”
گفت چون ندهی بدان سگ نان و زاد ** گفت تا این حد ندارم مهر و داد 485
“Why don't you give (some) bread and provender to the dog?” he asked. He replied, “I have not love and liberality to this extent.
دست ناید بی‌درم در راه نان ** لیک هست آب دو دیده رایگان
Bread cannot be obtained (by a traveller) on the road without money, but water from the eyes costs nothing.”
گفت خاکت بر سر ای پر باد مشک ** که لب نان پیش تو بهتر ز اشک
He (the beggar) said, “Earth be on your head, O water-skin full of wind! for in your opinion a crust of bread is better than tears.”
اشک خونست و به غم آبی شده ** می‌نیرزد خاک خون بیهده
Tears are (originally) blood and have been turned by grief into water: idle tears have not the value of earth.
کل خود را خوار کرد او چون بلیس ** پاره‌ی این کل نباشد جز خسیس
He (the Arab) made the whole of himself despicable, like Iblís: a piece of this whole is naught but vile.