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4
1343-1367

  • ور نداری کار نیکوتر به دست ** پس پشیمانیت بر فوت چه است
  • And if thou hast no better work in hand, then for the omission of what (work) is thy repentance?

  • گر همی دانی ره نیکو پرست ** ور ندانی چون بدانی کین به دست
  • If thou knowest the good way, worship (God); and if thou dost not know (it), how dost thou know that this way (in which thou art going) is evil?

  • بد ندانی تا ندانی نیک را ** ضد را از ضد توان دید ای فتی 1345
  • Thou dost not know evil till thou knowest good: (only) from (one) contrary is it possible to discern (the other) contrary, O youth.

  • چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
  • Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.

  • چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
  • Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?

  • عاجزی بی‌قادری اندر جهان ** کس ندیدست و نباشد این بدان
  • No one has seen impotence in the world without power, nor will it (ever) be (so). Know this (for sure).

  • همچنین هر آرزو که می‌بری ** تو ز عیب آن حجابی اندری
  • Similarly, (with) every desire that thou cherishest, thou art debarred from (perceiving) its faultiness;

  • ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو 1350
  • And if the viciousness of that desire had been shown, thy soul of its own accord would have recoiled from seeking (to gratify it).

  • گر نمودی عیب آن کار او ترا ** کس نبردی کش کشان آن سو ترا
  • If He (God) had shown unto thee the faultiness of that work, no one, dragging (thee) along (by force), would have taken thee in that direction;

  • وان دگر کار کز آن هستی نفور ** زان بود که عیبش آمد در ظهور
  • And (as regards) that other work from which thou art exceedingly averse, the reason is that its faultiness has come into clear view.

  • ای خدای رازدان خوش‌سخن ** عیب کار بد ز ما پنهان مکن
  • O God who knowest the secret and who art gracious in speech, do not hide from us the faultiness of the evil work;

  • عیب کار نیک را منما به ما ** تا نگردیم از روش سرد و هبا
  • (And) do not show unto us the faultiness of the good work, lest we become cold (disgusted) and distracted from journeying (in the Way).

  • هم بر آن عادت سلیمان سنی ** رفت در مسجد میان روشنی 1355
  • According to that (aforesaid) habit, the exalted Solomon went into the Mosque in the brightness (of dawn).

  • قاعده‌ی هر روز را می‌جست شاه ** که ببیند مسجد اندر نو گیاه
  • The king was seeking (to observe) the daily rule of seeing the new plants in the Mosque.

  • دل ببیند سر بدان چشم صفی ** آن حشایش که شد از عامه خفی
  • The heart with that pure eye (which it possesses) sees occultly the (spiritual) herbs that are invisible to the vulgar.

  • قصه‌ی صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی
  • Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, "Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High."

  • صوفیی در باغ از بهر گشاد ** صوفیانه روی بر زانو نهاد
  • In the orchard a certain Súfí laid his face in Súfí fashion upon his knee for the sake of (mystical) revelation;

  • پس فرو رفت او به خود اندر نغول ** شد ملول از صورت خوابش فضول
  • Then he sank deep down into himself. An impertinent fellow was annoyed by his semblance of slumber.

  • که چه خسپی آخر اندر رز نگر ** این درختان بین و آثار و خضر 1360
  • “Why,” said he, “dost thou sleep? Nay, look at the vines, behold these trees and marks (of Divine mercy) and green plants.

  • امر حق بشنو که گفتست انظروا ** سوی این آثار رحمت آر رو
  • Hearken to the command of God, for He hath said, ‘Look ye’: turn thy face towards these marks of (Divine) mercy.”

  • گفت آثارش دلست ای بوالهوس ** آن برون آثار آثارست و بس
  • He replied, “O man of vanity, its marks are (within) the heart: that (which is) without is only the marks of the marks.”

  • باغها و سبزه‌ها در عین جان ** بر برون عکسش چو در آب روان
  • The (real) orchards and verdure are in the very essence of the soul: the reflexion thereof upon (that which is) without is as (the reflexion) in running water.

  • آن خیال باغ باشد اندر آب ** که کند از لطف آب آن اضطراب
  • In the water there is (only) the phantom (reflected image) of the orchard, which quivers on account of the subtle quality of the water.

  • باغها و میوه‌ها اندر دلست ** عکس لطف آن برین آب و گلست 1365
  • The (real) orchards and fruits are within the heart: the reflexion of their beauty is (falling) upon this water and earth (the external world).

  • گر نبودی عکس آن سرو سرور ** پس نخواندی ایزدش دار الغرور
  • If it were not the reflexion of that delectable cypress, then God would not have called it the abode of deception.

  • این غرور آنست یعنی این خیال ** هست از عکس دل و جان رجال
  • This deception is (consists in) that: i.e. this phantom (the external world) exists (derives its existence) from the reflexion of the heart and spirit of the (holy) men.