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1
2872-2921

  • نان گل است و گوشت کمتر خور از این ** تا نمانی همچو گل اندر زمین‌‌
  • Bread and meat are (originally) clay: eat little thereof, that you may not remain in the earth, like clay.

  • چون گرسنه می‌‌شوی سگ می‌‌شوی ** تند و بد پیوند و بد رگ می‌‌شوی‌‌
  • When you become hungry, you become a dog: you become fierce and ill-tempered and ill-natured.

  • چون شدی تو سیر مرداری شدی ** بی‌‌خبر بی‌‌پا چو دیواری شدی‌‌
  • When you have eaten your fill, you have become a carcase: you have become devoid of understanding and without feet (inert), like a wall.

  • پس دمی مردار و دیگر دم سگی ** چون کنی در راه شیران خوش تگی‌‌ 2875
  • So at one time you are a carcase and at another time a dog: how will you run well in the road of the lions (follow the saints)?

  • آلت اشکار خود جز سگ مدان ** کمترک انداز سگ را استخوان‌‌
  • Know that your only means of hunting is the dog (the animal soul): throw bones to the dog but seldom,

  • ز آن که سگ چون سیر شد سرکش شود ** کی سوی صید و شکار خوش دود
  • Because when the dog has eaten its fill, it becomes rebellious: how should it run to the goodly chase and hunt?

  • آن عرب را بی‌‌نوایی می‌‌کشید ** تا بدان درگاه و آن دولت رسید
  • Want of food was leading the Arab till he arrived at that (exalted) court and that (high) fortune.

  • در حکایت گفته‌‌ایم احسان شاه ** در حق آن بی‌‌نوای بی‌‌پناه‌‌
  • We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.

  • هر چه گوید مرد عاشق بوی عشق ** از دهانش می‌‌جهد در کوی عشق‌‌ 2880
  • Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love.

  • گر بگوید فقه فقر آید همه ** بوی فقر آید از آن خوش دمدمه‌‌
  • If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.

  • ور بگوید کفر دارد بوی دین ** ور به شک گوید شکش گردد یقین‌‌
  • And if he speak infidelity, it has the scent of (the true) religion, and if he speak doubtfully, his doubt turns to certainty.

  • کف کژ کز بحر صدقی خاسته است ** اصل صاف آن فرع را آراسته است‌‌
  • The perverse froth that has risen from a sea of sincerity— that branch (derivative) has been adorned by the pure root (source).

  • آن کفش را صافی و محقوق دان ** همچو دشنام لب معشوق دان‌‌
  • Know that its froth is pure and worthy: know that it is like revilement from the lips of the beloved,

  • گشته آن دشنام نامطلوب او ** خوش ز بهر عارض محبوب او 2885
  • Whose unsought reproaches have become sweet (to the lover) for the sake of her cheek which he desires.

  • گر بگوید کژ نماید راستی ** ای کژی که راست را آراستی‌‌
  • If he (the lover of God) speak falsehood, it seems (like) the truth. O (fine) falsehood that would adorn (even) the truth!

  • از شکر گر شکل نانی می‌‌پزی ** طعم قند آید نه نان چون می‌‌مزی‌‌
  • If you cook (a confection) of sugar in the form of a loaf of bread, it will taste of candy, not of bread, while you are sucking it.

  • ور بیابد مومنی زرین وثن ** کی هلد آن را برای هر شمن‌‌
  • If a true believer find a golden idol, how should he leave it (there) for the sake of every idolator?

  • بلکه گیرد اندر آتش افکند ** صورت عاریتش را بشکند
  • Nay, he will take it and cast it into the fire: he will break (destroy) its borrowed (unreal) form,

  • تا نماند بر ذهب شکل وثن ** ز آن که صورت مانع است و راه زن‌‌ 2890
  • In order that the idol-shape may not remain on the gold, because Form hinders and waylays (those who seek Reality).

  • ذات زرش ذات ربانیت است ** نقش بت بر نقد زر عاریت است‌‌
  • The essence of its gold is the gift of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).

  • بهر کیکی تو گلیمی را مسوز ** وز صداع هر مگس مگذار روز
  • Do not burn a blanket on account of a flea, and do not let the day go (to waste) on account of every gnat's headache.

  • بت پرستی چون بمانی در صور ** صورتش بگذار و در معنی نگر
  • You are an idol-worshipper when you remain in (bondage to) forms: leave its (the idol's) form and look at the reality.

  • مرد حجی همره حاجی طلب ** خواه هندو خواه ترک و یا عرب‌‌
  • If you are a man (bound) for the Pilgrimage, seek a pilgrim (as your) companion, whether he be a Hindoo or a Turcoman or an Arab.

  • منگر اندر نقش و اندر رنگ او ** بنگر اندر عزم و در آهنگ او 2895
  • Do not look at his figure and colour, look at his purpose and intention.

  • گر سیاه است او هم آهنگ تو است ** تو سپیدش خوان که هم رنگ تو است‌‌
  • If he is black, (yet) he is in accord with you: call him white, for (spiritually) his complexion is the same as yours.

  • این حکایت گفته شد زیر و زبر ** همچو فکر عاشقان بی‌‌پا و سر
  • This story has been told up and down (confusedly), like the thoughts of lovers, without foot (end) or head (beginning).

  • سر ندارد چون ز ازل بوده ست پیش ** پا ندارد با ابد بوده ست خویش‌‌
  • It hath no head, inasmuch as it existed before eternity; it hath no foot: it has (always) been akin to everlastingness.

  • بلکه چون آب است هر قطره از آن ** هم سر است و پا و هم بی‌‌هردوان‌‌
  • Nay, it is like water: every drop thereof is both head and foot, and at the same time without both.

  • حاش لله این حکایت نیست هین ** نقد حال ما و تست این خوش ببین‌‌ 2900
  • This is not a story, mark you! God forbid! This is the ready money (presentation, here and now) of my state and yours. Consider (it) well,

  • ز آن که صوفی با کر و با فر بود ** هر چه آن ماضی است لا یذکر بود
  • Because the Súfí is grand and glorious (in his spiritual vision): whatever is past is not remembered (does not enter his mind).

  • هم عرب ما هم سبو ما هم ملک ** جمله ما يؤفک عنه من أفک‌‌
  • We are both the Arab and the jug and the King; we are all: he that has been turned away from it (the Truth) shall be turned away.

  • عقل را شو دان و زن را نفس و طمع ** این دو ظلمانی و منکر عقل شمع‌‌
  • Know that the husband is Reason, and this wife is the appetitive soul and cupidity: these twain are dark and deniers (of Reason); Reason is the (bright) candle.

  • بشنو اکنون اصل انکار از چه خاست ** ز آن که کل را گونه گونه جزوهاست‌‌
  • Now hear the origin of their denial, whence it arose: (it arose) from the fact that the Whole hath various parts.

  • جزو کل نی جزوها نسبت به کل ** نی چو بوی گل که باشد جزو گل‌‌ 2905
  • The parts of the Whole are not parts in relation to the Whole — (they are) not like the scent of the rose, which is a part of the rose.

  • لطف سبزه جزو لطف گل بود ** بانگ قمری جزو آن بلبل بود
  • The beauty of (all) green herbs is a part of the Rose's beauty, the coo of the turtle-dove is a part of that Nightingale.

  • گر شوم مشغول اشکال و جواب ** تشنگان را کی توانم داد آب‌‌
  • If I become occupied with a difficulty (difficult question) and the answer (explanation), how shall I be able to give water to the thirsty?

  • گر تو اشکالی به کلی و حرج ** صبر کن الصبر مفتاح الفرج‌‌
  • If you are wholly perplexed and in straits, have patience: patience is the key to joy.

  • احتما کن احتما ز اندیشه‌‌ها ** فکر شیر و گور و دلها بیشه‌‌ها
  • Abstain from (distracting) thoughts, abstain: thought is (like) the lion and the wild ass, and (men's) hearts are the thickets (which they haunt).

  • احتماها بر دواها سرور است ** ز آن که خاریدن فزونی گر است‌‌ 2910
  • Acts of abstinence are superior to medicines, because scratching is an increase (aggravation) of the itch.

  • احتما اصل دوا آمد یقین ** احتما کن قوت جان را ببین‌‌
  • Assuredly abstinence is the first principle of medicine: abstain, and behold the strength of thy spirit.

  • قابل این گفته‌‌ها شو گوش‌‌وار ** تا که از زر سازمت من گوشوار
  • Receive these words, like the (open) ear, that I may make for you an earring of gold:

  • حلقه در گوش مه زرگر شوی ** تا به ماه و تا ثریا بر شوی‌‌
  • (Then) you will become a ring in the ear of (devoted to) the Moon that works in gold, you will ascend to the moon and the Pleiades.

  • اولا بشنو که خلق مختلف ** مختلف جانند از یا تا الف‌‌
  • First, hear (and learn) that the diverse created beings are spiritually different, to yá (Y) from alif (A).

  • در حروف مختلف شور و شکی است ** گر چه از یک رو ز سر تا پا یکی است‌‌ 2915
  • Amongst the various letters there is a confusion and uncertainty, though from one point of view they are (all) one from head (beginning) to foot (end).

  • از یکی رو ضد و یک رو متحد ** از یکی رو هزل و از یک روی جد
  • From one aspect they are opposites, and from one aspect they are unified; from one aspect they are jest, and from one aspect they are earnest.

  • پس قیامت روز عرض اکبر است ** عرض او خواهد که با زیب و فر است‌‌
  • Therefore the Resurrection is the day of the supreme inspection: inspection is desired by him (only) who is beautiful and splendid.

  • هر که چون هندوی بد سودایی است ** روز عرضش نوبت رسوایی است‌‌
  • Whoever is like a fraudulent Hindoo, for him the day of inspection is the time of exposure.

  • چون ندارد روی همچون آفتاب ** او نخواهد جز شبی همچون نقاب‌‌
  • Inasmuch as he hath not a face like the sun, he desires nothing but night (to cover him) like a veil.

  • برگ یک گل چون ندارد خار او ** شد بهاران دشمن اسرار او 2920
  • Since his thorn hath not a single rose-leaf, Spring is the enemy of his conscience,

  • و انکه سر تا پا گل است و سوسن است ** پس بهار او را دو چشم روشن است‌‌
  • While to one that is roses and lilies from head to foot Spring is (welcome as) a pair of bright eyes.