کوه را غرقه کند یک خم ز نم ** منفذش چون باز باشد سوی یم
A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.
چون به دریا راه شد از جان خم ** خم با جیحون برآرد اشتلم
When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).
زان سبب قل گفته‌ی دریا بود ** هرچه نطق احمدی گویا بود 815
For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.
گفته‌ی او جمله در بحر بود ** که دلش را بود در دریا نفوذ
All his words were pearls of the Sea, for his heart had a passage into the Sea.
داد دریا چون ز خم ما بود ** چه عجب در ماهیی دریا بود
Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?
چشم حس افسرد بر نقش ممر ** تش ممر می‌بینی و او مستقر
The sensual eye is fixed on the form of the thoroughfare: thou art regarding it as a thoroughfare, but he (the Perfect Man) as a permanent abode.
این دوی اوصاف دید احولست ** ورنه اول آخر آخر اولست
This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.
هی ز چه معلوم گردد این ز بعث ** بعث را جو کم کن اندر بعث بحث 820
Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.
شرط روز بعث اول مردنست ** زانک بعث از مرده زنده کردنست
The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”
جمله عالم زین غلط کردند راه ** کز عدم ترسند و آن آمد پناه
Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).
از کجا جوییم علم از ترک علم ** از کجا جوییم سلم از ترک سلم
Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
از کجا جوییم هست از ترک هست ** از کجا جوییم سیب از ترک دست
Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
هم تو تانی کرد یا نعم المعین ** دیده‌ی معدوم‌بین را هست بین 825
O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.
دیده‌ای کو از عدم آمد پدید ** ذات هستی را همه معدوم دید
The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
این جهان منتظم محشر شود ** گر دو دیده مبدل و انور شود
(But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
زان نماید این حقایق ناتمام ** که برین خامان بود فهمش حرام
These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
نعمت جنات خوش بر دوزخمی ** شد محرم گرچه حق آمد سخی
Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.
در دهانش تلخ آید شهد خلد ** چون نبود از وافیان در عهد خلد 830
The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.
مر شما را نیز در سوداگری ** دست کی جنبد چو نبود مشتری
Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
کی نظاره اهل بخریدن بود ** آن نظاره گول گردیدن بود
How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
پرس پرسان کین به چند و آن به چند ** از پی تعبیر وقت و ریش‌خند
(He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
از ملولی کاله می‌خواهد ز تو ** نیست آن کس مشتری و کاله‌جو
(’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
کاله را صد بار دید و باز داد ** جامه کی پیمود او پیمود باد 835
He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).
کو قدوم و کر و فر مشتری ** کو مزاح گنگلی سرسری
What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
چونک در ملکش نباشد حبه‌ای ** جز پی گنگل چه جوید جبه‌ای
Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
در تجارت نیستش سرمایه‌ای ** پس چه شخص زشت او چه سایه‌ای
He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
مایه در بازار این دنیا زرست ** مایه آنجا عشق و دو چشم ترست
The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
هر که او بی‌مایه‌ی بازار رفت ** عمر رفت و بازگشت او خام تفت 840
Whoever went to market without any capital, his life passed and he speedily returned in disappointment.
هی کجا بودی برادر هیچ جا ** هی چه پختی بهر خوردن هیچ با
“Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
مشتری شو تا بجنبد دست من ** لعل زاید معدن آبست من
Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
مشتری گرچه که سست و باردست ** دعوت دین کن که دعوت واردست
Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
باز پران کن حمام روح گیر ** در ره دعوت طریق نوح گیر
Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
خدمتی می‌کن برای کردگار ** با قبول و رد خلقانت چه کار 845
Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?
داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را
Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
آن یکی می‌زد سحوری بر دری ** درگهی بود و رواق مهتری
A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
نیم‌شب می‌زد سحوری را به جد ** گفت او را قایلی کای مستمد
(Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
اولا وقت سحر زن این سحور ** نیم‌شب نبود گه این شر و شور
Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
دیگر آنک فهم کن ای بوالهوس ** که درین خانه درون خود هست کس
And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
کس درینجا نیست جز دیو و پری ** روزگار خود چه یاوه می‌بری 850
There is nobody here except demons and spirits: why art thou trifling thy time away?
بهر گوشی می‌زنی دف گوش کو ** هوش باید تا بداند هوش کو
Thou art beating thy tambourine for the sake of an ear: where is the ear? Intelligence is needed in order to know (thy purpose): where is the intelligence?”
گفت گفتی بشنو از چاکر جواب ** تا نمانی در تحیر و اضطراب
He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.
گرچه هست این دم بر تو نیم‌شب ** نزد من نزدیک شد صبح طرب
Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand.
هر شکستی پیش من پیروز شد ** جمله شبها پیش چشمم روز شد
In my sight every defeat has been turned to victory, in my eyes all nights have been turned to day.
پیش تو خونست آب رود نیل ** نزد من خون نیست آبست ای نبیل 855
To you the water of the river Nile seems blood; to me it is not blood, ’tis water, O noble one.
در حق تو آهنست آن و رخام ** پیش داود نبی مومست و رام
In regard to you, that (object) is iron or marble, (but) to the prophet David it is (soft as) wax and tractable.
پیش تو که بس گرانست و جماد ** مطربست او پیش داود اوستاد
To you the mountain is exceedingly heavy (solid) and inanimate, (but) to David it is a master-musician.
پیش تو آن سنگ‌ریزه ساکتست ** پیش احمد او فصیح و قانتست
To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).
پیش تو استون مسجد مرده‌ایست ** پیش احمد عاشقی دل برده‌ایست
To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.
جمله اجزای جهان پیش عوام ** مرده و پیش خدا دانا و رام 860
To the vulgar all the particles of the world seem dead, but before God they are possessed of knowledge and submissive (to His commands).
آنچ گفتی کاندرین خانه و سرا ** نیست کس چون می‌زنی این طبل را
As for your saying, ‘There is nobody in this house and palace: why art thou beating this drum?’—
بهر حق این خلق زرها می‌دهند ** صد اساس خیر و مسجد می‌نهند
(I reply that) this (Moslem) people are giving (large) sums of gold for God's sake, founding hundreds of pious institutions and mosques,