این سخن‌خایی دراز از بهر چیست ** گفت مطرب زانک مقصودم خفیست 720
Wherefore is this long palaver?” “Because,” said the minstrel, “my object is recondite.
می‌رمد اثبات پیش از نفی تو ** نفی کردم تا بری ز اثبات بو
Before (until) you deny (all else), affirmation (of God) evades (you): I denied (everything) in order that you might get a scent of (perceive the means of attaining to) affirmation.
در نوا آرم بنفی این ساز را ** چون بمیری مرگ گوید راز را
I play the tune of negation: when you die, death will declare the mystery.
تفسیر قوله علیه‌السلام موتوا قبل ان تموتوا بمیر ای دوست پیش از مرگ اگر می زندگی خواهی کی ادریس از چنین مردن بهشتی گشت پیش از ما
[Commentary on his (the Prophet's) saying—peace be upon him!— ‘Die before ye die.’ ‘O friend, die before thy death if thou desirest life; for by so dying Idrís became a dweller in Paradise before (the rest of) us.’]
جان بسی کندی و اندر پرده‌ای ** زانک مردن اصل بد ناورده‌ای
You have suffered much agony, but you are (still) in the veil, because dying (to self) was the fundamental principle, and you have not fulfilled it.
تا نمیری نیست جان کندن تمام ** بی‌کمال نردبان نایی به بام
Your agony is not finished till you die: you cannot reach the roof without completing the ladder.
چون ز صد پایه دو پایه کم بود ** بام را کوشنده نامحرم بود 725
When two rungs out of a hundred are wanting, the striver will be forbidden to (set foot on) the roof.
چون رسن یک گز ز صد گز کم بود ** آب اندر دلو از چه کی رود
When the rope lacks one ell out of a hundred, how should the water go from the well into the bucket?
غرق این کشتی نیابی ای امیر ** تا بننهی اندرو من الاخیر
O Amír, you will not experience the wreck of this ship (of self-existence) till you put into it the last mann.
من آخر اصل دان کو طارقست ** کشتی وسواس و غی را غارقست
Know that the last mann is fundamental, for it is (like) the (piercing) star that rises at night: it wrecks the ship of evil suggestion and error.
آفتاب گنبد ازرق شود ** کشتی هش چونک مستغرق شود
The ship of (self-)consciousness, when it is utterly wrecked, becomes (like) the sun in the blue vault (of heaven).
چون نمردی گشت جان کندن دراز ** مات شو در صبح ای شمع طراز 730
Inasmuch as you have not died, your agony has been prolonged: be extinguished in the dawn, O candle of Tiráz!
تا نگشتند اختران ما نهان ** دانک پنهانست خورشید جهان
Know that the Sun of the world is hidden till our stars have become hidden.
گرز بر خود زن منی در هم شکن ** زانک پنبه‌ی گوش آمد چشم تن
Wield the mace against yourself: shatter egoism to pieces, for the bodily eye is (as) cottonwool in the ear.
گرز بر خود می‌زنی خود ای دنی ** عکس تست اندر فعالم این منی
You are wielding the mace against yourself, O base man: this egoism is the reflexion of yourself in (the mirror of) my actions.
عکس خود در صورت من دیده‌ای ** در قتال خویش بر جوشیده‌ای
You have seen the reflexion of yourself in (the mirror of) my form and have risen in fury to fight with yourself,
هم‌چو آن شیری که در چه شد فرو ** عکس خود را خصم خود پنداشت او 735
Like the lion who went down into the well; (for) he fancied that the reflexion of himself was his enemy.”
نفی ضد هست باشد بی‌شکی ** تا ز ضد ضد را بدانی اندکی
Beyond any doubt, negation (not-being) is the opposite of (real) being, (and this is) in order that by means of the (one) opposite you may gain a little knowledge of the (other) opposite.
این زمان جز نفی ضد اعلام نیست ** اندرین نشات دمی بی‌دام نیست
At this time there is no (means of) making (God) known except (by) denying the opposite: in this (earthly) life no moment is without a snare.
بی‌حجابت باید آن ای ذو لباب ** مرگ را بگزین و بر دران حجاب
O you who possess sincerity, (if) you want that (Reality) unveiled, choose death and tear off the veil—
نه چنان مرگی که در گوری روی ** مرگ تبدیلی که در نوری روی
Not such a death that you will go into a grave, (but) a death consisting of (spiritual) transformation, so that you will go into a Light.
مرد بالغ گشت آن بچگی بمرد ** رومیی شد صبغت زنگی سترد 740
(When) a man grows up, his childhood dies; (when) he becomes a (fair-complexioned) Greek, he washes out the dye (swarthy colour) of the Ethiopian.
خاک زر شد هیات خاکی نماند ** غم فرج شد خار غمناکی نماند
(When) earth becomes gold, its earthly aspect remains not; (when) sorrow becomes joy, the thorn of sorrowfulness remains not.
مصطفی زین گفت کای اسرارجو ** مرده را خواهی که بینی زنده تو
Hence Mustafá (Mohammed) said, “O seeker of the mysteries, (if) you wish to see a dead man living—
می‌رود چون زندگان بر خاکدان ** مرده و جانش شده بر آسمان
Walking on the earth, like living men; (yet he is) dead and his spirit is gone to heaven;
جانش را این دم به بالا مسکنیست ** گر بمیرد روح او را نقل نیست
(One) whose spirit hath a dwelling-place on high at this moment, (so that) if he die, his spirit is not translated,
زانک پیش از مرگ او کردست نقل ** این بمردن فهم آید نه به عقل 745
Because it has been translated before death: this (mystery) is understood (only) by dying, not by (using one's) reason;
نقل باشد نه چو نقل جان عام ** هم‌چو نقلی از مقامی تا مقام
Translation it is, (but) not like the translation of the spirits of the vulgar: it resembles a removal (during life) from one place to another—
هرکه خواهد که ببیند بر زمین ** مرده‌ای را می‌رود ظاهر چنین
If any one wish to see a dead man walking thus visibly on the earth,
مر ابوبکر تقی را گو ببین ** شد ز صدیقی امیرالمحشرین
Let him behold Abú Bakr, the devout, (who) through being a true witness (siddíq) became the Prince of the Resurrected.
اندرین نشات نگر صدیق را ** تا به حشر افزون کنی تصدیق را
In this (earthly) life look at the Siddíq (Abú Bakr), that you may believe more firmly in the Resurrection.”
پس محمد صد قیامت بود نقد ** زانک حل شد در فنای حل و عقد 750
Mohammed, then, was a hundred (spiritual) resurrections here and now, for he was dissolved (naughted) in dying to (temporal) loosing and binding.
زاده‌ی ثانیست احمد در جهان ** صد قیامت بود او اندر عیان
Ahmad (Mohammed) is the twice-born in this world: he was manifestly a hundred resurrections.
زو قیامت را همی‌پرسیده‌اند ** ای قیامت تا قیامت راه چند
They asked him concerning the Resurrection, saying, “O (thou who art the) Resurrection, how long is the way to the Resurrection?”
با زبان حال می‌گفتی بسی ** که ز محشر حشر را پرسید کسی
And often he would say with mute eloquence, “Does any one ask (me who am) the Resurrection concerning the Resurrection?”
بهر این گفت آن رسول خوش‌پیام ** رمز موتوا قبل موت یا کرام
Hence the Messenger of good tidings said, (speaking) symbolically, “Die before ye die, O nobles,
هم‌چنانک مرده‌ام من قبل موت ** زان طرف آورده‌ام این صیت و صوت 755
Even as I have died before death and brought from Yonder this fame and renown.”
پس قیامت شو قیامت را ببین ** دیدن هر چیز را شرطست این
Do thou, then, become the (spiritual) resurrection and (thereby) see (experience) the resurrection: this (becoming) is the necessary condition for seeing (knowing and experiencing the real nature of) anything.
تا نگردی او ندانی‌اش تمام ** خواه آن انوار باشد یا ظلام
Until thou become it, thou wilt not know it completely, whether it be light or darkness.
عقل گردی عقل را دانی کمال ** عشق گردی عشق را دانی ذبال
(If) thou become Reason, thou wilt know Reason perfectly; if thou become Love, thou wilt know Love's (flaming) wick.
گفتمی برهان این دعوی مبین ** گر بدی ادراک اندر خورد این
I would declare plainly the proof of this assertion, if there were an understanding fit to receive it.
هست انجیر این طرف بسیار و خوار ** گر رسد مرغی قنق انجیرخوار 760
Figs are very cheap in this vicinity, if a fig-eating bird should arrive as a guest.
در همه عالم اگر مرد و زنند ** دم به دم در نزع و اندر مردنند
(All), whether men or women, in the whole world are continually in the death-agony and are dying.
آن سخنشان را وصیتها شمر ** که پدر گوید در آن دم با پسر
Regard their words as the (final) injunctions which a father gives at that moment to his son,
تا بروید عبرت و رحمت بدین ** تا ببرد بیخ بغض و رشک و کین
That thereby consideration and pity may grow (in thy heart), so that the root of hatred and jealousy and enmity may be cut off.
تو بدان نیت نگر در اقربا ** تا ز نزع او بسوزد دل ترا
Look on thy kinsman with that intention, so that thy heart may burn (with pity) for his death-agony.
کل آت آت آن را نقد دان ** دوست را در نزع و اندر فقد دان 765
“Everything that is coming will come”: deem it (to have come) here and now, deem thy friend to be in the death-agony and in the act of losing (his life).
وز غرضها زین نظر گردد حجاب ** این غرضها را برون افکن ز جیب
And if (selfish) motives debar (thee) from this insight, cast these motives out of thy bosom;
ور نیاری خشک بر عجزی مه‌ایست ** دانک با عاجز گزیده معجزیست
And if thou canst not (cast them out), do not stand inertly in a state of incapacity: know that with (every) incapable there is a goodly Incapacitator.
عجز زنجیریست زنجیرت نهاد ** چشم در زنجیرنه باید گشاد
Incapacity is a chain: He laid it upon thee: thou must open thine eye to (behold) Him who lays the chain.
پس تضرع کن کای هادی زیست ** باز بودم بسته گشتم این ز چیست
Therefore make humble entreaty, saying, “O Guide (in the ways) of life, I was free, (and now) I have fallen into bondage: what is the cause of this?