The worldly sense is the ladder to this world; the religious sense is the ladder to Heaven.
صحت این حس بجویید از طبیب ** صحت آن حس بخواهید از حبیب
Seek ye the well-being of the former sense from the physician; beg ye the well-being of the latter sense from the Beloved.
صحت این حس ز معموری تن ** صحت آن حس ز تخریب بدن305
The health of the former arises from the flourishing state of the body; the health of the latter arises from the ruin of the body.
راه جان مر جسم را ویران کند ** بعد از آن ویرانی آبادان کند
The spiritual way ruins the body and, after having ruined it, restores it to prosperity:
کرد ویران خانه بهر گنج زر ** وز همان گنجش کند معمورتر
Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before);
آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;
پوست را بشکافت و پیکان را کشید ** پوست تازه بعد از آتش بردمید
Cleft the skin and drew out the iron point (of the arrow or spear)—then fresh skin grew over it (the wound);
قلعه ویران کرد و از کافر ستد ** بعد از آن بر ساختش صد برج و سد310
Rased the fortress and took it from the infidel, then reared thereon a hundred towers and ramparts.
کار بیچون را که کیفیت نهد ** این که گفتم هم ضرورت میدهد
Who shall describe the action of Him who hath no like? This that I have said (is what) the present necessity is affording.
گه چنین بنماید و گه ضد این ** جز که حیرانی نباشد کار دین
Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment.
نی چنان حیران که پشتش سوی اوست ** بل چنین حیران و غرق و مست دوست
(I mean) not one bewildered in such wise that his back is (turned) towards Him; nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.
آن یکی را روی او شد سوی دوست ** و آن یکی را روی او خود روی دوست
The face of the one is set towards the Beloved, (while) the face of the other is just his own face (he is facing himself).
روی هر یک مینگر میدار پاس ** بو که گردی تو ز خدمت رو شناس315
Look long on the face of every one, keep watch attentively: it may be that by doing service (to Súfís) you will come to know the face (of the true saint).
چون بسی ابلیس آدم روی هست ** پس به هر دستی نشاید داد دست
Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand,
ز انکه صیاد آورد بانگ صفیر ** تا فریبد مرغ را آن مرغ گیر
Because the fowler produces a whistling sound in order to decoy the bird,
بشنود آن مرغ بانگ جنس خویش ** از هوا آید بیابد دام و نیش
(So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point.
حرف درویشان بدزدد مرد دون ** تا بخواند بر سلیمی ز ان فسون
The vile man will steal the language of dervishes, that he may thereby chant a spell over (fascinate and deceive) one who is simple.
کار مردان روشنی و گرمی است ** کار دونان حیله و بیشرمی است320
The work of (holy) men is (as) light and heat; the work of vile men is trickery and shamelessness.
شیر پشمین از برای کد کنند ** بو مسیلم را لقب احمد کنند
They make a woollen lion for the purpose of begging; they give the title of Ahmad (Mohammed) to Bú Musaylim;
بو مسیلم را لقب کذاب ماند ** مر محمد را اولو الالباب ماند
(But) to Bú Musaylim remained the title of Kadhdháb (Liar), to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).
آن شراب حق ختامش مشک ناب ** باده را ختمش بود گند و عذاب
The wine of God, its seal (last result) is pure musk, (but) as for (the other) wine, its seal is stench and torment
داستان آن پادشاه جهود که نصرانیان را میکشت از بهر تعصب
Story of the Jewish king who for bigotry's sake used to slay the Christians.
بود شاهی در جهودان ظلم ساز ** دشمن عیسی و نصرانی گداز
Amongst the Jews there was a king who wrought oppression, an enemy of Jesus and a destroyer of Christians.
عهد عیسی بود و نوبت آن او ** جان موسی او و موسی جان او325
’Twas the epoch of Jesus and the turn was his: he was the soul of Moses, and Moses the soul of him;
شاه احول کرد در راه خدا ** آن دو دمساز خدایی را جدا
(But) the squint-eyed (double-seeing) king separated in the way of God those two Divine (prophets) who were (really) in accord (with each other).
گفت استاد احولی را کاندر آ ** رو برون آر از وثاق آن شیشه را
The master said to a squint-eyed (pupil), “Come on; go, fetch that bottle out of the room.”