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1
2893-2942

  • 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.

  • خار بی‌‌معنی خزان خواهد خزان ** تا زند پهلوی خود با گلستان‌‌
  • The unspiritual thorn wishes for autumn, for autumn, in order that it may jostle with (contend as a rival with) the rose-garden,

  • تا بپوشد حسن آن و ننگ این ** تا نبینی رنگ آن و رنگ این‌‌
  • And that it (autumn) may hide the (fair) colour of that (the rose) and the rust (foul colour) of this (the thorn), so that you may not see the colour of that and the colour of this.

  • پس خزان او را بهار است و حیات ** یک نماید سنگ و یاقوت زکات‌‌
  • Therefore autumn is its (the thorn's) Spring and life, (for then) the (worthless) stone and the pure ruby appear one.

  • باغبان هم داند آن را در خزان ** لیک دید یک به از دید جهان‌‌ 2925
  • The Gardener knows that (difference) even in autumn, but the One's sight is better than the world's sight.

  • خود جهان آن یک کس است او ابله است ** هر ستاره بر فلک جزو مه است‌‌
  • Truly that One Person is (essentially) the (whole) world: he is unaware of evil (does not know evil as such). Every star in the sky is part of the Moon.

  • پس همی‌‌گویند هر نقش و نگار ** مژده مژده نک همی‌‌آید بهار
  • Therefore every fair form and shape (in the world) is crying, “Good news! good news! Lo, here comes the Spring.”

  • تا بود تابان شکوفه چون زره ** کی کند آن میوه‌‌ها پیدا گره‌‌
  • So long as the blossom is shining like a coat of mail, how should the fruits display their knobs?

  • چون شکوفه ریخت میوه سر کند ** چون که تن بشکست جان سر بر زند
  • When the blossom is shed, the fruit comes to a head: when the body is shattered, the spirit lifts up its head.

  • میوه معنی و شکوفه صورتش ** آن شکوفه مژده میوه نعمتش‌‌ 2930
  • The fruit is the reality, the blossom is its form: the blossom is the good news, the fruit is the bounty (given as a reward) for it.

  • چون شکوفه ریخت میوه شد پدید ** چون که آن کم شد شد این اندر مزید
  • When the blossom was shed, the fruit became visible: when that diminished this began to increase.

  • تا که نان نشکست قوت کی دهد ** ناشکسته خوشه‌ها کی مَیْ دهد
  • How should bread give strength until it is broken? How should uncrushed clusters (of grapes) yield wine?

  • تا هلیله نشکند با ادویه ** کی شود خود صحت افزا ادویه‌‌
  • Unless myrobalan is pounded up with medicines, how should the medicines by themselves become health-increasing (act as tonics)?

  • در صفت پیر و مطاوعت وی‌‌
  • Concerning the qualities of the Pír (Spiritual Guide) and (the duty of) obedience to him.

  • ای ضیاء الحق حسام الدین بگیر ** یک دو کاغذ بر فزا در وصف پیر
  • O Splendour of the Truth, Husámu’ddín, take one or two sheets of paper and add (them to the poem) in description of the Pír.

  • گر چه جسم نازکت را زور نیست ** لیک بی‌‌خورشید ما را نور نیست‌‌ 2935
  • Although thy slender body hath no strength, yet without the sun (of thy spirit) we have no light.

  • گر چه مصباح و زجاجه گشته‌‌ای ** لیک سر خیل دلی سر رشته‌‌ای‌‌
  • Although thou hast become the lighted wick and the glass (lamp), yet thou art the heart's leader (the Spiritual Guide): thou art the end of the thread (which serves as a clue).

  • چون سر رشته به دست و کام تست ** درهای عقد دل ز انعام تست‌‌
  • Inasmuch as the end of the thread is in thy hand and will, the pearls (of spiritual knowledge) on the heart's necklace are (derived) from thy bounty.

  • بر نویس احوال پیر راهدان ** پیر را بگزین و عین راه دان‌‌
  • Write down what appertains to the Pír (Guide) who knows the Way:—Choose the Pír and regard him as the essence of the Way.

  • پیر تابستان و خلقان تیر ماه ** خلق مانند شب‌‌اند و پیر ماه‌‌
  • The Pír is (like) summer, and (other) people are (like) the autumn month; (other) people are like night, and the Pír is the moon.

  • کرده‌‌ام بخت جوان را نام پیر ** کاو ز حق پیر است نز ایام پیر 2940
  • I have bestowed on (my) young Fortune (Husámu’ddín) the name of Pír (old), because he is (made) old by the Truth, not (made) old by Time.

  • او چنان پیری است کش آغاز نیست ** با چنان در یتیم انباز نیست‌‌
  • So old is he that he hath no beginning: there is no rival to such a unique Pearl.

  • خود قوی‌‌تر می‌‌شود خمر کهن ** خاصه آن خمری که باشد من لدن‌‌
  • Verily, old wine grows more potent, especially the wine that is the presence of God.