آنچنان که می‌رود شب ز اغتراب ** حس مردم شهرها در وقت خواب
As man's consciousness, wandering abroad whilst he is asleep, travels during the night to (remote) cities;
آنچنان که عارف از راه نهان ** خوش نشسته می‌رود در صد جهان
As the gnostic, sitting quietly (in one place), travels by a hidden track through a hundred worlds.
گر ندادستش چنین رفتار دست ** این خبرها زان ولایت از کیست
If he has not been endowed with power to travel like this, (then) from whom are (derived) these reports concerning that (spiritual) country?
این خبرها وین روایات محق ** صد هزاران پیر بر وی متفق
Hundreds of thousands of Pírs are agreed upon (the truth of) these reports and these veracious narratives.
یک خلافی نی میان این عیون ** آنچنان که هست در علم ظنون 4135
Amongst these sources (authorities) there is no dispute, such as there is in (the case of) knowledge based on opinions.
آن تحری آمد اندر لیل تار ** وین حضور کعبه و وسط نهار
That (knowledge based on opinion) is (like) searching (for the direction of the Ka‘ba) in the dark night, while this (mystic knowledge) is (like) the presence of the Ka‘ba and midday.
خیز ای نمرود پر جوی از کسان ** نردبانی نایدت زین کرکسان
Arise, O (thou who resemblest) Nimrod, and seek wings from (holy) personages: thou wilt not get any ladder from these vultures.
عقل جزوی کرکس آمد ای مقل ** پر او با جیفه‌خواری متصل
The vulture is the particular (discursive) reason, O poor (-spirited) one: its wings are connected with the eating of carrion;
عقل ابدالان چو پر جبرئیل ** می‌پرد تا ظل سدره میل میل
(But) the reason of the Abdál (exalted saints) is like the wings of Gabriel: it soars, mile by mile, up to the shade of the lote-tree (in Paradise).
باز سلطانم گشم نیکوپیم ** فارغ از مردارم و کرکس نیم 4140
(It says), “I am a royal falcon, I am fair and auspicious, I have nothing to do with carrion: I am not a vulture.
ترک کرکس کن که من باشم کست ** یک پر من بهتر از صد کرکست
Abandon the vulture, for I will be thy helper: a wing of mine is better for thee than a hundred vultures.”
چند بر عمیا دوانی اسپ را ** باید استا پیشه را و کسپ را
How long wilt thou gallop blindly? For (learning) a trade and business one needs a master.
خویشتن رسوا مکن در شهر چین ** عاقلی جو خویش از وی در مچین
Do not disgrace thyself in the capital of China: seek a sage and do not separate thyself from him.
آن چه گوید آن فلاطون زمان ** هین هوا بگار و رو بر وفق آن
Hark, whatever the Plato of the age bids thee do, give up thy self-will and act in accordance with that (counsel).
جمله می‌گویند اندر چین به جد ** بهر شاه خویشتن که لم یلد 4145
All (who dwell) in China are saying in zeal for (the glory of) their King, “He begetteth not.
شاه ما خود هیچ فرزندی نزاد ** بلک سوی خویش زن را ره نداد
Never in sooth has our King begotten a child; nay, he has not allowed a woman to approach him.”
هر که از شاهان ازین نوعش بگفت ** گردنش با تیغ بران کرد جفت
When any king says of him something of this sort, he weds his (traducer's) neck to the cutting scimitar.
شاه گوید چونک گفتی این مقال ** یا بکن ثابت که دارم من عیال
The King says (to such an one), “Since thou hast spoken these words, either prove that I have a wife and family—
مر مرا دختر اگر ثابت کنی ** یافتی از تیغ تیزم آمنی
And if thou prove that I have a daughter, thou art safe from my keen sword—
ورنه بی شک من ببرم حلق تو ** بر کشم از صوفی جان دلق تو4150
Or else without any doubt I will cut thy throat: I will tear the mantle (thy body) off the Súfí, thy spirit.
سر نخواهی برد هیچ از تیغ تو ** ای بگفته لاف کذب آمیغ تو
Thou wilt never save thy head from the sword, O thou that hast spoken vain and lying words!
بنگر ای از جهل گفته ناحقی ** پر ز سرهای بریده خندقی
O thou that hast foolishly spoken an untruth, behold a moat full of severed heads!—
خندقی از قعر خندق تا گلو ** پر ز سرهای بریده زین غلو
A moat filled from its bottom to its mouth with heads severed on account of this enormity.
جمله اندر کار این دعوی شدند ** گردن خود را بدین دعوی زدند
All have been sacrificed to this (false) assertion: they have beheaded themselves with this assertion.
هان ببین این را به چشم اعتبار ** این چنین دعوی میندیش و میار 4155
Beware! Regard this with a heedful eye: do not conceive or utter such an assertion!”
تلخ خواهی کرد بر ما عمر ما ** کی برین می‌دارد ای دادر ترا
(The two princes said), “Thou wilt make our lives bitter to us: who is inducing thee to (act like) this, O brother?
گر رود صد سال آنک آگاه نیست ** بر عما آن از حساب راه نیست
If one who is ignorant should journey a hundred years in blindness, that is not reckoned as a journey.
بی‌سلاحی در مرو در معرکه ** هم‌چو بی‌باکان مرو در تهلکه
Do not go into battle unarmed, do not go recklessly into destruction.”
این همه گفتند و گفت آن ناصبور ** که مرا زین گفته‌ها آید نفور
They said all this (to him), but the impatient (prince) replied, “These words (of warning) inspire me with repugnance.
سینه پر آتش مرا چون منقل است ** کشت کامل گشت وقت منجل است 4160
My bosom is full of fire, like a brazier: the crop is ripe, ’tis time for the sickle.
صدر را صبری بد اکنون آن نماد ** بر مقام صبر عشق آتش نشاند
There was a (great) fortitude in my breast, (but) now it is no more: Love has set fire to the dwelling-place of fortitude.
صبر من مرد آن شبی که عشق زاد ** درگذشت او حاضران را عمر باد
My fortitude died on the night when Love was born: it has passed away—long live those who are present!
ای محدث از خطاب و از خطوب ** زان گذشتم آهن سردی مکوب
O thou that tellest (me) of (a stern) rebuke (from the King) and (terrible) punishments, I have passed beyond (all) that: do not beat a piece of cold iron!
سرنگونم هی رها کن پای من ** فهم کو در جمله‌ی اجزای من
I am (rushing) headlong: hey, let go my feet! Where in all my limbs is (any) understanding?
اشترم من تا توانم می‌کشم ** چون فتادم زار با کشتن خوشم 4165
I am (like) a camel: I carry (my load) as long as I can, (but) when I fall down exhausted, I am glad to be killed.
پر سر مقطوع اگر صد خندق است ** پیش درد من مزاج مطلق است
If there are a hundred moats full of severed heads, ’tis an absolute pleasantry in comparison with my anguish.
من نخواهم زد دگر از خوف و بیم ** این چنین طبل هوا زیر گلیم
Nevermore in fear and dread will I beat such a drum of passion under a blanket.
من علم اکنون به صحرا می‌زنم ** یا سراندازی و یا روی صنم
Now I will plant my banner in the open plain: (let my fate be) either to lose my head or (to behold) the face of my adored one!
حلق کو نبود سزای آن شراب ** آن بریده به به شمشیر و ضراب
The throat that is not worthy of that wine—’tis best it should be cut by blows of the sword;
دیده کو نبود ز وصلش در فره ** آن چنان دیده سپید کور به 4170
The eye that is not (rejoiced) in abundance by union with her—such an eye is best white (with disease) and blind;
گوش کان نبود سزای راز او ** بر کنش که نبود آن بر سر نکو
The ear that is not worthy of (hearing) her secret—tear it off, for it is no good on the head;
اندر آن دستی که نبود آن نصاب ** آن شکسته به به ساطور قصاب
The hand in which there is not the (requisite) amount (to win her favour)—’tis best that it should be chopped off by the butcher's knife;
آنچنان پایی که از رفتار او ** جان نپیوندد به نرگس زار او
The foot by whose faring the spirit is not led into her narcissus-plot—
آنچنان پا در حدید اولیترست ** که آنچنان پا عاقبت درد سرست
Such a foot is best in iron (chains), for such a foot is ultimately (the cause of) headache (affliction).
بیان مجاهد کی دست از مجاهده باز ندارد اگر چه داند بسطت عطاء حق را کی آن مقصود از طرف دیگر و به سبب نوع عمل دیگر بدو رساند کی در وهم او نبوده باشد او همه وهم و اومید درین طریق معین بسته باشد حلقه‌ی همین در می‌زند بوک حق تعالی آن روزی را از در دیگر بدو رساند کی او آن تدبیر نکرده باشد و یرزقه من حیث لا یحتسب العبد یدبر والله یقدر و بود کی بنده را وهم بندگی بود کی مرا از غیر این در برساند اگر چه من حلقه‌ی این در می‌زنم حق تعالی او را هم ازین در روزی رساند فی‌الجمله این همه درهای یکی سرایست مع تقریره
[Setting forth (the case of) the earnest seeker who does not refrain from exerting himself to the utmost, although he knows that the amplitude of God's bounty may cause the object of his desire to reach him from a different quarter and by means of work of a different kind which he has never imagined; but since all his thoughts and hopes are fixed on this particular method (of attaining his object), he continues to knock at this same door, (knowing that) maybe God most High will cause his appointed portion to reach him through some other door which he has not foreseen, ‘and will provide for him from a quarter on which he does not reckon’—‘Man proposes but God disposes.’ And, (again), a slave (of God) may conceive, as beseems a slave, that although he keeps knocking at this (particular) door he will be supplied from another door; and (nevertheless) God most High may cause his portion to reach him through this very door (at which he is knocking). In short, all these (doors) are the doors of one Palace. And the exposition thereof.]
یا درین ره آیدم آن کام من ** یا چو باز آیم ز ره سوی وطن 4175
Either this desire of mine will be fulfilled on this journey or when I return home from the journey.
بوک موقوفست کامم بر سفر ** چون سفر کردم بیابم در حضر
It may be that (the fulfilment of) my desire depends on going abroad and that after I have gone abroad I shall attain (to it) at home.
یار را چندین بجویم جد و چست ** که بدانم که نمی‌بایست جست
I will seek the Beloved with all my might and energy until I know whether I need not have sought (Him).
آن معیت کی رود در گوش من ** تا نگردم گرد دوران زمن
How should (the mystery of) His being with me enter my (spiritual) ear unless I wander round the world?
کی کنم من از معیت فهم راز ** جز که از بعد سفرهای دراز
How should I apprehend the mystery of His being with me except after (making) long journeys?”
حق معیت گفت و دل را مهر کرد ** تا که عکس آید به گوش دل نه طرد 4180
God hath said that He is with us, but He hath sealed the heart in order that it (the real meaning) may enter the heart's ear contrariwise (indirectly), not directly.