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3
1591-1615

  • پس برون جستند سوی خانه‌ها ** همچو مرغان در هوای دانه‌ها
  • Then they bounded off to their homes, like birds in desire of grain.

  • مادرانشان خشمگین گشتند و گفت ** روز کتاب و شما با لهو جفت
  • Their mothers became angry with them and said, “A school-day and you at play!”

  • عذر آوردند کای مادر تو بیست ** این گناه از ما و از تقصیر نیست
  • They offered excuses (every one of them), saying, “Stop, mother! This sin does not proceed from us and is not caused by our fault.

  • از قضای آسمان استاد ما ** گشت رنجور و سقیم و مبتلا
  • By the destiny of Heaven our master has become ill and sick and afflicted.”

  • مادران گفتند مکرست و دروغ ** صد دروغ آرید بهر طمع دوغ 1595
  • The mothers said, “It is a trick and a lie: ye bring forward a hundred lies because of your greed for buttermilk.

  • ما صباح آییم پیش اوستا ** تا ببینیم اصل این مکر شما
  • In the morning we will come to (visit) the master, that we may see (what is at) the bottom of this trick of yours.”

  • کودکان گفتند بسم الله روید ** بر دروغ و صدق ما واقف شوید
  • “Go in God's name,” said the boys; “inform yourselves as to our lying or telling the truth.”

  • رفتن مادران کودکان به عیادت اوستاد
  • How the mothers of the boys went to visit the sick master.

  • بامدادان آمدند آن مادران ** خفته استا همچو بیمار گران
  • At morning those mothers came; (they found) the master in bed like one who is gravely ill,

  • هم عرق کرده ز بسیاری لحاف ** سر ببسته رو کشیده در سجاف
  • Perspiring on account of the great number of coverlets, his head bandaged and his face enveloped in the quilt.

  • آه آهی می‌کند آهسته او ** جملگان گشتند هم لا حول‌گو 1600
  • He was moaning softly: they too all began to cry “Lá hawl.”

  • خیر باشد اوستاد این درد سر ** جان تو ما را نبودست زین خبر
  • They said, “Master, we hope all will be well. This headache— by thy soul, we were not aware of it.”

  • گفت من هم بی‌خبر بودم ازین ** آگهم مادر غران کردند هین
  • He replied, “I also was not aware of it; the whoresons (the scoundrelly boys) made me aware (of it), mark you.

  • من بدم غافل بشغل قال و قیل ** بود در باطن چنین رنجی ثقیل
  • I did not notice (it), through being busy with discourse (teaching), (but) within (me) there was such a severe malady.”

  • چون بجد مشغول باشد آدمی ** او ز دید رنج خود باشد عمی
  • When a man is busy in earnest, he is blind to the sight of (unconscious of) his pain.

  • از زنان مصر یوسف شد سمر ** که ز مشغولی بشد زیشان خبر 1605
  • It has become an oft-told tale concerning the women of Joseph's Egypt that consciousness departed from them on account of their pre-occupation (with the beauty of Joseph).

  • پاره پاره کرده ساعدهای خویش ** روح واله که نه پس بیند نه پیش
  • (Hence) they cut their fore-arms to pieces: (in such a case) the spirit is distraught, so that it looks neither behind nor before.

  • ای بسا مرد شجاع اندر حراب ** که ببرد دست یا پایش ضراب
  • Oh, many a brave man in battle whose hand or foot is cut by blows (of the sword),

  • او همان دست آورد در گیر و دار ** بر گمان آنک هست او بر قرار
  • And he bears that same hand into the combat, thinking that it remains firm (intact).

  • خود ببیند دست رفته در ضرر ** خون ازو بسیار رفته بی‌خبر
  • (Afterwards) indeed he will see that his hand has been injured (and that) much blood has gone from him unawares.

  • در بیان آنک تن روح را چون لباسی است و این دست آستین دست روحست واین پای موزه‌ی پای روحست
  • Explaining that the body is as a garment to the spirit, and that this (bodily) hand is the sleeve of the spirit's hand, and that this (bodily) foot is the shoe of the spirit's foot.

  • تا بدانی که تن آمد چون لباس ** رو بجو لابس لباسی را ملیس 1610
  • (I mention this insensibility to pain) that you may know that the body is like a garment. Go, seek the wearer of the garment, do not lick (kiss) a garment.

  • روح را توحید الله خوشترست ** غیر ظاهر دست و پای دیگرست
  • To the spirit the knowledge of the Unity (of God) is sweeter (than care for the body): it hath a hand and foot different from those which are visible.

  • دست و پا در خواب بینی و ایتلاف ** آن حقیقت دان مدانش از گزاف
  • You may behold in dream the (spiritual) hand and foot and their connexion (with the spiritual body): deem that (vision) a reality, deem it not to be in vain.

  • آن توی که بی بدن داری بدن ** پس مترس از جسم و جان بیرون شدن
  • You are such that without the (material) body you have a (spiritual) body: do not, then, dread the going forth of the soul from the body.

  • حکایت آن درویش کی در کوه خلوت کرده بود و بیان حلاوت انقطاع و خلوت و داخل شدن درین منقبت کی انا جلیس من ذکرنی و انیس من استانس بی گر با همه‌ای چو بی منی بی همه‌ای ور بی همه‌ای چو با منی با همه‌ای
  • Story of the dervish who had secluded himself in the mountains, with an account of the sweetness of severance (from the world) and seclusion and of entering upon this path, for (God hath said), “I am the companion of them that commemorate Me and the friend of them that take Me as their friend. If thou art with all, thou art without all when thou art without Me; And if thou art without all, thou art with all when thou art with Me.”

  • بود درویشی بکهساری مقیم ** خلوت او را بود هم خواب و ندیم
  • There was a dervish dwelling in a mountainous place: solitude was his bedfellow and boon-companion.

  • چون ز خالق می‌رسید او را شمول ** بود از انفاس مرد و زن ملول 1615
  • Since collectedness (spiritual quiet) was coming for him from the Creator, he was weary of the breaths of man and woman.