پس بدید او بی‌حجاب اسرار را ** سیر روح مومن و کفار را
Therefore he beheld the mysteries without veil: (he beheld) the journey of the spirit of the true believers and the infidels.
در زمین حق را و در چرخ سمی ** نیست پنهان‌تر ز روح آدمی
God hath not (created) in the earth or in the lofty heaven anything more occult than the spirit of Man.
باز کرد از رطب و یابس حق نورد ** روح را من امر ربی مهر کرد
God hath unfolded (the mystery of all things) moist or dry, (but) He hath sealed (the mystery of) the spirit: ‘(it is) of the amr of my Lord.’
پس چو دید آن روح را چشم عزیز ** پس برو پنهان نماند هیچ چیز
Therefore, since the august eye (of the Witness) beheld that spirit, nothing remains hidden from him.
شاهد مطلق بود در هر نزاع ** بشکند گفتش خمار هر صداع 2880
He is the absolute witness in every dispute: his word crushes the crop-sickness (which is the cause) of every headache.
نام حق عدلست و شاهد آن اوست ** شاهد عدلست زین رو چشم دوست
God is named ‘the Just,’ and the Witness belongs to Him: for this reason the just Witness is the eye of the Beloved.
منظر حق دل بود در دو سرا ** که نظر در شاهد آید شاه را
The object of God's regard in both worlds is the (pure) heart, for the king's gaze is fixed upon the favourite.
عشق حق و سر شاهدبازیش ** بود مایه‌ی جمله پرده‌سازیش
God's love and the mystery of His dallying with His favourite were the origin of all His veil-making (creation of phenomena).
پس از آن لولاک گفت اندر لقا ** در شب معراج شاهدباز ما
(’Twas) on that account, then, (that) in meeting (the Prophet) on the night of the Ascension our (Lord who is) fond of dalliance said, ‘But for thee (I would not have created the heavens).’
این قضا بر نیک و بد حاکم بود ** بر قضا شاهد نه حاکم می‌شود 2885
This (Divine) Destiny rules (everything) good and evil: does not the Witness become the ruler of Destiny?
شد اسیر آن قضا میر قضا ** شاد باش ای چشم‌تیز مرتضی
The bondsman of Destiny became the Commander of Destiny: hail to thee, O keen-sighted one who art pleasing (to God)!
عارف از معروف بس درخواست کرد ** کای رقیب ما تو اندر گرم و سرد
The knower made many a petition to the Known, saying, ‘O Thou who watchest over us in heat and cold,
ای مشیر ما تو اندر خیر و شر ** از اشارتهات دل‌مان بی‌خبر
O Thou who givest us intimations in weal and woe, (though) our hearts are unaware of Thy intimations,
ای یرانا لانراه روز و شب ** چشم‌بند ما شده دید سبب
O (Lord) who daily and nightly seest us and whom we see not, (our) regarding the secondary cause (instead of the Causer) has muffled our eyes.
چشم من از چشم‌ها بگزیده شد ** تا که در شب آفتابم دیده شد 2890
My eye has been chosen above (all other) eyes, so that the (Divine) Sun was beheld by me in the night (of material existence).
لطف معروف تو بود آن ای بهی ** پس کمال البر فی اتمامه
That was (through) Thy well-known grace, O Beauteous One; and (as the proverb says), ‘The perfection of kindness consists in making it complete.’
یا رب اتمم نورنا فی الساهره ** وانجنا من مفضحات قاهره
O Lord, make our light complete in the plain of Resurrection and deliver us from shameful and overwhelming indignities!
یار شب را روز مهجوری مده ** جان قربت‌دیده را دوری مده
Do not let Thy night-companion be banished (from Thy presence) in the daytime, do not inflict farness (separation) on the soul that has experienced nearness (union).
بعد تو مرگیست با درد و نکال ** خاصه بعدی که بود بعد الوصال
Absence from Thee is a grievous and tormenting death, especially the absence that comes after enjoyment of Thy favour.
آنک دیدستت مکن نادیده‌اش ** آب زن بر سبزه‌ی بالیده‌اش 2895
Do not put him that hath seen Thee in the position of one that hath not seen (Thee): sprinkle water on his verdure that has sprung up.
من نکردم لا ابالی در روش ** تو مکن هم لاابالی در خلش
I have not acted recklessly (heedlessly) while faring (on Thy Way): do not Thou either act recklessly (ruthlessly) in pricking (inflicting pain upon me).
هین مران از روی خود او را بعید ** آنک او یک‌باره آن روی تو دید
Oh, do not drive far from Thy face him who once beheld Thy face!
دید روی جز تو شد غل گلو ** کل شیء ما سوی الله باطل
To behold the face of any one but Thee is (like the torture of) an iron collar for the throat: everything except God is vain.
باطل‌اند و می‌نمایندم رشد ** زانک باطل باطلان را می‌کشد
They are vain, but they show me the right way because vanity attracts (only) the vain.
ذره ذره کاندرین ارض و سماست ** جنس خود را هر یکی چون کهرباست 2900
Each one of the atoms on atoms which exist in this earth and heaven is like amber (a magnet) for its congener.
معده نان را می‌کشد تا مستقر ** می‌کشد مر آب را تف جگر
The belly attracts bread to its resting-place; the heat of the liver attracts water.
The eye is an attractor of beautiful persons from these (different) quarters of the town; the brain (nose) is seeking (to attract) scents from the rose-garden,
زانک حس چشم آمد رنگ کش ** مغز و بینی می‌کشد بوهای خوش
Because the sense peculiar to the eye is an attractor of colour, while the brain and nose attract sweet perfumes.
زین کششها ای خدای رازدان ** تو به جذب لطف خودمان ده امان
O Lord who knowest the secret, do Thou preserve us from these attractions by the attraction of Thy grace!
غالبی بر جاذبان ای مشتری ** شاید ار درماندگان را وا خری 2905
Thou, O Purchaser, art dominant over (all) attractors: it would be fitting if Thou redeem the helpless.”
رو به شه آورد چون تشنه به ابر ** آنک بود اندر شب قدر آن بدر
He turned his face to the King as a thirsty man to a cloud— he who on the Night of Power was the Full-moon's own.
چون لسان وجان او بود آن او ** آن او با او بود گستاخ‌گو
Since his tongue and his spirit were His (the King's), (he was not afraid, for) he who is His may converse with Him boldly.
گفت ما گشتیم چون جان بند طین ** آفتاب جان توی در یوم دین
He said, “We have been bound (in chains) like the spirit in its prison of clay: Thou art the Sun (illuminator) of the spirit on the Day of Judgement.
وقت آن شد ای شه مکتوم‌سیر ** کز کرم ریشی بجنبانی به خیر
O King whose course is concealed (from view), the time is come for Thee graciously to make a movement (sign) with Thy beard in clemency.
هر یکی خاصیت خود را نمود ** آن هنرها جمله بدبختی فزود 2910
Each one (of us) has displayed his specialty: all those talents have (only) increased (our) ill-fortune.
آن هنرها گردن ما را ببست ** زان مناصب سرنگوساریم و پست
Those talents have bound our necks, by those high attainments we are (thrown) headlong and (laid) low.
آن هنر فی جیدنا حبل مسد ** روز مردن نیست زان فنها مدد
(Our) talent is a cord of palm-fibre on our neck: there is no help (to be gained) from those accomplishments on the day of death.”
جز همان خاصیت آن خوش‌حواس ** که به شب بد چشم او سلطان‌شناس
(None of them avails) save only the specialty of that man endowed with goodly perceptions whose eye was recognising the Sultan in the (darkness of) night.
آن هنرها جمله غول راه بود ** غیر چشمی کو ز شه آگاه بود
All those talents were (as) ghouls (waylaying travellers) on the road, except (that of) the eye which was aware of the King.
شاه را شرم از وی آمد روز بار ** که به شب بر روی شه بودش نظار 2915
On the day of audience the King was ashamed (to refuse the petition) of him whose gaze was (fixed) on the King's face at night.
وان سگ آگاه از شاه وداد ** خود سگ کهفش لقب باید نهاد
And the dog that is acquainted with the loving King—even him you must entitle “the Dog of the Cave.”
خاصیت در گوش هم نیکو بود ** کو به بانگ سگ ز شیر آگه شود
Excellent, too, is the specialty (residing) in the ear; for he (who possesses it) by (hearing) the bark of a dog is made aware of the Lion.
When the dog is awake during the night, like a watchman, he is not ignorant of the nightly vigil of the (spiritual) kings.
هین ز بدنامان نباید ننگ داشت ** هوش بر اسرارشان باید گماشت
Hark, you must not disdain them that have a bad name: you must set your mind on their inward parts (spiritual qualities).
هر که او یک‌بار خود بدنام شد ** خود نباید نام جست و خام شد 2920
Whoever has once got a bad name must not seek (to win) a (good) name and (thereby) become half-baked.
ای بسا زر که سیه‌تابش کنند ** تا شود آمن ز تاراج و گزند
Oh, many a (piece of) gold is made (like) black polished iron in order that it may be saved from pillage and calamity.
قصه‌ی آنک گاو بحری گوهر کاویان از قعر دریا بر آورد شب بر ساحل دریا نهد در درخش و تاب آن می‌چرد بازرگان از کمین برون آید چون گاو از گوهر دورتر رفته باشد بازرگان به لجم و گل تیره گوهر را بپوشاند و بر درخت گریزد الی آخر القصه و التقریب
Story of the sea-cow: how it brings up the royal pearl from the depths of the ocean and at night lays it on the seashore and feeds in the resplendence and lustre thereof; and how the trader comes forth from his hiding-place and, when the cow has gone some distance away from the pearl, covers the pearl with loam and black clay and runs off and climbs a tree; and so on to the end of the story and exposition.
گاو آبی گوهر از بحر آورد ** بنهد اندر مرج و گردش می‌چرد
The water-cow fetches a pearl out of the sea, lays it on the meadow, and grazes around it.
در شعاع نور گوهر گاو آب ** می‌چرد از سنبل و سوسن شتاب
In the radiance of the light of the pearl the water-cow feeds hurriedly on hyacinths and lilies.
زان فکنده‌ی گاو آبی عنبرست ** که غذااش نرگس و نیلوفرست
The excrement of the water-cow is ambergris because its food is narcissus and nenuphar.
هرکه باشد قوت او نور جلال ** چون نزاید از لبش سحر حلال 2925
Any one whose food is the Light of (Divine) Majesty, how should not lawful magic (wondrous eloquence) spring from his lips?