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1
408-432

  • از دگر خوبان تو افزون نیستی ** گفت خامش چون تو مجنون نیستی‌‌
  • Thou art not superior to other fair ones.” “Be silent,” she replied, “since thou art not Majnún.”

  • هر که بیدار است او در خواب‌‌تر ** هست بیداریش از خوابش بتر
  • Whosoever is awake (to the material world) is the more asleep (to the spiritual world); his wakefulness is worse than his sleep.

  • چون به حق بیدار نبود جان ما ** هست بیداری چو در بندان ما 410
  • When our soul is not awake to God, wakefulness is like closing our doors (to Divine influences).

  • جان همه روز از لگدکوب خیال ** وز زیان و سود وز خوف زوال‌‌
  • All day long, from the buffets of phantasy and from (thoughts of) loss and gain and from fear of decline,

  • نی صفا می‌‌ماندش نی لطف و فر ** نی به سوی آسمان راه سفر
  • There remains to it (the soul) neither joy nor grace and glory nor way of journeying to Heaven.

  • خفته آن باشد که او از هر خیال ** دارد اومید و کند با او مقال‌‌
  • The one asleep (to spiritual things) is he who hath hope of every vain fancy and holds parley with it.

  • دیو را چون حور بیند او به خواب ** پس ز شهوت ریزد او با دیو آب‌‌
  • Diabolum per somnum videt tanquam virginem caelestem, deinde propter libidinem effundit cum diabolo aquam (seminis). [During sleep, he sees (in a dream) a demon resembling a heavenly maiden (houri); then he pours forth (seminal) fluid out of lust (in imagined intercourse) with the demon.]

  • چون که تخم نسل را در شوره ریختا ** و به خویش آمد خیال از وی گریخت‌‌ 415
  • Postquam semen generationis in terram salsuginosam infudit, ipse ad se rediit, fugit ab eo illa imago. [After he had scattered the seed of generation on salty (infertile) ground, he came to himself (and) the phantom fled from him.]

  • ضعف سر بیند از آن و تن پلید ** آه از آن نقش پدید ناپدید
  • Hinc percepit languorem capitis et (videt) corpus pollutum. Proh dolor ob illud simulacrum visum (sed revera) non visum! [Because of that, he sees (himself as) faint of head and polluted of body. Alas, because of that visible (but) invisible form!]

  • مرغ بر بالا و زیر آن سایه‌‌اش ** می‌‌دود بر خاک پران مرغ‌‌وش‌‌
  • The bird is flying on high, and below, its shadow is speeding on the earth, flying like a bird:

  • ابلهی صیاد آن سایه شود ** می‌‌دود چندان که بی‌‌مایه شود
  • Some fool begins to chase the shadow, running (after it) so far that he becomes powerless (exhausted),

  • بی‌‌خبر کان عکس آن مرغ هواست ** بی‌‌خبر که اصل آن سایه کجاست‌‌
  • Not knowing that it is the reflexion of that bird in the air, not knowing where is the origin of the shadow.

  • تیر اندازد به سوی سایه او ** ترکشش خالی شود از جستجو 420
  • He shoots arrows at the shadow; his quiver is emptied in seeking (to shoot it):

  • ترکش عمرش تهی شد عمر رفت ** از دویدن در شکار سایه تفت‌‌
  • The quiver of his life became empty: his life passed in running hotly in chase of the shadow.

  • سایه‌‌ی یزدان چو باشد دایه‌‌اش ** وارهاند از خیال و سایه‌‌اش‌‌
  • (But) when the shadow of God is his nurse, it delivers him from (every) phantom and shadow.

  • سایه‌‌ی یزدان بود بنده‌‌ی خدا ** مرده او زین عالم و زنده‌‌ی خدا
  • The shadow of God is that servant of God who is dead to this world and living through God.

  • دامن او گیر زودتر بی‌‌گمان ** تا رهی در دامن آخر زمان‌‌
  • Lay hold of his skirt most quickly without misgiving, that you may be saved in the skirt (end) of the last days (of the world).

  • کيف مد الظل نقش اولیاست ** کاو دلیل نور خورشید خداست‌‌ 425
  • (The shadow mentioned in the words) How He (God) extended the shadow is the form of the saints, which guides to the light of the Divine Sun.

  • اندر این وادی مرو بی‌‌این دلیل ** لا أحب الآفلین گو چون خلیل‌‌
  • Do not go in this valley without this guide; say, like Khalíl (Abraham), “I love not them that set.”

  • رو ز سایه آفتابی را بیاب ** دامن شه شمس تبریزی بتاب‌‌
  • Go, from the shadow gain a sun: pluck the skirt of the (spiritual) king, Shams-i Tabrízí (the Sun of Tabríz)!

  • ره ندانی جانب این سور و عرس ** از ضیاء الحق حسام الدین بپرس‌‌
  • If you do not know the way to this feast and bridal, ask of Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.

  • ور حسد گیرد ترا در ره گلو ** در حسد ابلیس را باشد غلو
  • And if on the way envy seize you by the throat, it belongs to (is characteristic of) Iblís to go beyond bounds in envy;

  • کاو ز آدم ننگ دارد از حسد ** با سعادت جنگ دارد از حسد 430
  • For he because of envy hath disdain for Adam, and because of envy is at war with felicity.

  • ای خنک آن کش حسد همراه نیست ** عقبه‌‌ای زین صعب‌‌تر در راه نیست‌‌
  • In the Way there is no harder pass than this. Oh, fortunate he who is not companioned by envy!

  • این جسد خانه‌‌ی حسد آمد بدان ** از حسد آلوده باشد خاندان‌‌
  • This body, you must know, is the house of envy, for the household are tainted with envy.