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1
2754-2778

  • ماهی خاکی بود درویش نان ** شکل ماهی لیک از دریا رمان‌‌
  • The dervish that wants bread is a land-fish: (he has) the form of a fish, but (he is) fleeing from the sea.

  • مرغ خانه ست او نه سیمرغ هوا ** لوت نوشد او ننوشد از خدا 2755
  • He is a domestic fowl, not the Símurgh of the air: he swallows sweet morsels (of food), he does not eat from God.

  • عاشق حق است او بهر نوال ** نیست جانش عاشق حسن و جمال‌‌
  • He loves God for the sake of gain: his soul is not in love with (God's) excellence and beauty.

  • گر توهم می‌‌کند او عشق ذات ** ذات نبود وهم اسما و صفات‌‌
  • If he conceives that he is in love with the Essence (of God), conception of the (Divine) names and attributes is not the Essence.

  • وهم مخلوق است و مولود آمده ست ** حق نزاییده ست او لم یولد است‌‌
  • Conception is created; it has been begotten: God is not begotten, He is lam yúlad.

  • عاشق تصویر و وهم خویشتن ** کی بود از عاشقان ذو المنن‌‌
  • How should he that is in love with his own imagination and conception be one of them that love the Lord of bounties?

  • عاشق آن وهم اگر صادق بود ** آن مجاز او حقیقت کش شود 2760
  • If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality.

  • شرح می‌‌خواهد بیان این سخن ** لیک می‌‌ترسم ز افهام کهن‌‌
  • The exposition of this saying demands a commentary, but I am afraid of senile (feeble) minds.

  • فهم‌‌های کهنه‌‌ی کوته نظر ** صد خیال بد در آرد در فکر
  • Senile and short-sighted minds bring a hundred evil fancies into their thoughts.

  • بر سماع راست هر کس چیر نیست ** لقمه‌‌ی هر مرغکی انجیر نیست‌‌
  • Not every one is able to hear rightly: the fig is not a morsel for every little bird,

  • خاصه مرغی مرده‌‌ای پوسیده‌‌ای ** پر خیالی اعمیی بی‌‌دیده‌‌ای‌‌
  • Especially a bird that is dead, putrid; a blind, eyeless (fellow) filled with vain fancy.

  • نقش ماهی را چه دریا و چه خاک ** رنگ هندو را چه صابون و چه زاک‌‌ 2765
  • To the picture of a fish what is the difference between sea and land? To the colour of a Hindoo what is the difference between soap and black vitriol?

  • نقش اگر غمگین نگاری بر ورق ** او ندارد از غم و شادی سبق‌‌
  • If you depict the portrait on the paper as sorrowful, it has no lesson (learns nothing) of sorrow or joy.

  • صورتش غمگین و او فارغ از آن ** صورتش خندان و او ز آن بی‌‌نشان‌‌
  • Its appearance is sorrowful, but it is free from that (sorrow); (or) its appearance is smiling, but it has no (inward) impression of that (joy).

  • وین غم و شادی که اندر دل خفی است ** پیش آن شادی و غم جز نقش نیست‌‌
  • And this (worldly) sorrow and joy which are a lot (received) in the heart (which befall the heart) are naught but a picture in comparison with that (spiritual) joy and sorrow.

  • صورت خندان نقش از بهر تست ** تا از آن صورت شود معنی درست‌‌
  • The picture's smiling appearance is for your sake, in order that by means of that picture the reality may be established (rightly understood by you).

  • نقشهایی کاندر این حمامهاست ** از برون جامه کن چون جامهاست‌‌ 2770
  • The pictures (phenomena) which are in these hot baths (the world), (when viewed) from outside the undressing-room (of self-abandonment), are like clothes.

  • تا برونی جامه‌‌ها بینی و بس ** جامه بیرون کن در آ ای هم نفس‌‌
  • So long as you are outside, you see only the clothes (phenomena): put off your clothes and enter (the bath of reality), O kindred spirit,

  • ز آن که با جامه درون سو راه نیست ** تن ز جان جامه ز تن آگاه نیست‌‌
  • Because, with your clothes, there is no way (of getting) inside: the body is ignorant of the soul, the clothes (are ignorant) of the body.

  • پیش آمدن نقیبان و دربانان خلیفه از بهر اکرام اعرابی و پذیرفتن هدیه‌‌ی او را
  • How the Caliph's officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift.

  • آن عرابی از بیابان بعید ** بر در دار الخلافه چون رسید
  • When the Bedouin arrived from the remote desert to the gate of the Caliph's palace,

  • پس نقیبان پیش او باز آمدند ** بس گلاب لطف بر جیبش زدند
  • The court officers went to meet him: they sprinkled much rose-water of graciousness on his bosom.

  • حاجت او فهمشان شد بی‌‌مقال ** کار ایشان بد عطا پیش از سؤال‌‌ 2775
  • Without speech (on his part) they perceived what he wanted: it was their practice to give before being asked.

  • پس بدو گفتند یا وجه العرب ** از کجایی چونی از راه و تعب‌‌
  • Then they said to him, “O chief of the Arabs, whence dost thou come? How art thou after the journey and fatigue?”

  • گفت وجهم گر مرا وجهی دهید ** بی‌‌وجوهم چون پس پشتم نهید
  • He said, “I am a chief, if ye give me any countenance (favour); I am without means (of winning respect) when ye put me behind your backs.

  • ای که در روتان نشان مهتری ** فرتان خوشتر ز زر جعفری‌‌
  • O ye in whose faces are the marks of eminence, O ye whose splendour is more pleasing than the gold of Ja‘far,