این هوا را نشکند اندر جهان ** هیچ چیزی همچو سایهی همرهان
Nothing in the world will break (mortify) this passion like the shadow (protection) of fellow-travellers.
وصیت کردن رسول صلی الله علیه و اله و سلم علی را علیه السلام که چون هر کسی به نوع طاعتی تقرب جوید به حق تو تقرب جوی به نصیحت عاقل و بنده‌‌ی خاص تا از همه پیش قدم تر باشی
How the Prophet, on whom be peace, enjoined ‘Alí—may God make his person honoured—saying, “When every one seeks to draw nigh to God by means of some kind of devotional act, do thou seek the favour of God by associating with His wise and chosen servant, that thou mayst be the first of all to arrive (to gain access to Him).”
گفت پیغمبر علی را کای علی ** شیر حقی پهلوانی پر دلی
The Prophet said to ‘Alí, “O ‘Alí, thou art the Lion of God, thou art a courageous knight,
لیک بر شیری مکن هم اعتماد ** اندر آ در سایهی نخل امید2960
But do not even rely upon thy lion-heartedness: come into the shade of the palm tree of hope.
اندر آ در سایهی آن عاقلی ** کش نداند برد از ره ناقلی
Come into the shade (protection) of the Sage whom no conveyer can carry off from the Way.
ظل او اندر زمین چون کوه قاف ** روح او سیمرغ بس عالی طواف
His shadow on the earth is like Mount Qáf, his spirit is (like) the Símurgh that circles (soars) exceedingly high.
گر بگویم تا قیامت نعت او ** هیچ آن را مقطع و غایت مجو
If I should tell of his qualities until the Resurrection, do not seek (expect) any conclusion and end to them.
در بشر رو پوش کرده ست آفتاب ** فهم کن و الله اعلم بالصواب
The (Divine) Sun has veiled Himself in Man: apprehend (this mystery), and God knows best what is right.
یا علی از جمله‌‌ی طاعات راه ** بر گزین تو سایهی خاص اله2965
O ‘Alí, above all devotional acts in the Way (of God) do thou choose the shadow (protection) of the chosen favourite of God.
هر کسی در طاعتی بگریختند ** خویشتن را مخلصی انگیختند
Every one took refuge in some act of devotion and discovered for themselves some means of deliverance.
تو برو در سایهی عاقل گریز ** تا رهی ز آن دشمن پنهٱن ستیز
Go thou, take refuge in the shadow of the Sage, that thou mayst escape from the Enemy that opposes (thee) in secret.
از همه طاعات اینت بهتر است ** سبق یابی بر هر آن سابق که هست
Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”
چون گرفتت پیر هین تسلیم شو ** همچو موسی زیر حکم خضر رو
When the Pír has accepted thee, take heed, surrender thyself (to him): go, like Moses, under the authority of Khizr.
صبر کن بر کار خضری بی‌‌نفاق ** تا نگوید خضر رو هذا فراق2970
Bear patiently whatever is done by a Khizr who is without hypocrisy, in order that Khizr may not say, “Begone, this is (our) parting.”
گر چه کشتی بشکند تو دم مزن ** گر چه طفلی را کشد تو مو مکن
Though he stave in the boat, do not speak a word; though he kill a child, do not tear thy hair.
دست او را حق چو دست خویش خواند ** تا يد الله فوق أيدیهم براند
God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.
دست حق میراندش زنده‌‌ش کند ** زنده چه بود جان پاینده‌‌ش کند
The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.
هر که تنها نادرا این ره برید ** هم به عون همت پیران رسید
If any one, by rare exception, traversed this Way alone (without a Pír), he arrived (at his goal) through the help of the spiritual influence of the Pírs.
دست پیر از غایبان کوتاه نیست ** دست او جز قبضه‌‌ی الله نیست2975
The hand of the Pír is not withdrawn from the absent (those who are not under his authority): his hand is naught but the grasp of God.
غایبان را چون چنین خلعت دهند ** حاضران از غایبان لا شک بهند
Inasmuch as they give such a robe of honour to the absent, (what must they give their disciples?): undoubtedly the present are better than the absent.
غایبان را چون نواله می‌‌دهند ** پیش مهمان تا چه نعمتها نهند
Since they are bestowing (spiritual) food on the absent, see what bounties they must lay before the guest.
کو کسی که پیش شه بندد کمر ** تا کسی که هست بیرون سوی در
Where is one that girds himself (for service) before the king to (i.e. how far superior is he to) one that is outside the door?
چون گزیدی پیر نازک دل مباش ** سست و ریزیده چو آب و گل مباش
When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.
گر بهر زخمی تو پر کینه شوی ** پس کجا بی‌‌صیقل آیینه شوی2980
If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished?
کبودی زدن قزوینی بر شانگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن
How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.
این حکایت بشنو از صاحب بیان ** در طریق و عادت قزوینیان
Hear from the narrator this story about the way and custom of the people of Qazwín.
بر تن و دست و کتفها بی‌‌گزند ** از سر سوزن کبودیها زنند
They tattoo themselves in blue with the point of a needle on body and hand and shoulders, so as to suffer no injury.
سوی دلاکی بشد قزوینیی ** که کبودم زن بکن شیرینیی
A certain man of Qazwín went to a barber and said, “Tattoo me (and) do it charmingly (artistically).”
گفت چه صورت زنم ای پهلوان ** گفت بر زن صورت شیر ژیان
“O valiant sir,” said he, “what figure shall I tattoo?” He answered, “Prick in the figure of a furious lion.
طالعم شیر است نقش شیر زن ** جهد کن رنگ کبودی سیر زن2985
Leo is my ascendant: tattoo the form of a lion. Exert yourself, prick in plenty of the blue dye.”
گفت بر چه موضعت صورت زنم ** گفت بر شانه‌‌گهم زن آن رقم
“On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”
چون که او سوزن فرو بردن گرفت ** درد آن در شانگه مسکن گرفت
As soon as he began to stick in the needle, the pain of it settled in the shoulder,
پهلوان در ناله آمد کای سنی ** مر مرا کشتی چه صورت می‌‌زنی
And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”
گفت آخر شیر فرمودی مرا ** گفت از چه عضو کردی ابتدا
“Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”
گفت از دمگاه آغازیده‌‌ام ** گفت دم بگذار ای دو دیده‌‌ام2990
“I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail!
از دم و دمگاه شیرم دم گرفت ** دمگه او دمگهم محکم گرفت
My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.
شیر بی‌‌دم باش گو ای شیر ساز ** که دلم سستی گرفت از زخم گاز
Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”
جانب دیگر گرفت آن شخص زخم ** بی‌‌محابا بی‌‌مواسا بی‌‌ز رحم
That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.
بانگ کرد او کاین چه اندام است از او ** گفت این گوش است ای مرد نکو
He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.
گفت تا گوشش نباشد ای حکیم ** گوش را بگذار و کوته کن گلیم2995
“O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.”
جانب دیگر خلش آغاز کرد ** باز قزوینی فغان را ساز کرد
The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,
کاین سوم جانب چه اندام است نیز ** گفت این است اشکم شیر ای عزیز
Saying, “What is the member (you are pricking in) now on this third spot?” He replied, “This is the lion's belly, my dear sir.”
گفت تا اشکم نباشد شیر را ** چه شکم باید نگار سیر را
“Let the lion have no belly,” said he: “the pain has become too great: do not strike (further) blows.”
خیره شد دلاک و بس حیران بماند ** تا به دیر انگشت در دندان بماند
The barber became distraught and then remained in bewilderment: he stood for a long time with his fingers in his teeth;
بر زمین زد سوزن از خشم اوستاد ** گفت در عالم کسی را این فتاد3000
The master angrily flung the needle to the ground and said, “Has this happened to any one in the world?
شیر بی‌‌دم و سر و اشکم که دید ** این چنین شیری خدا خود نافرید
Who (ever) saw a lion without tail and head and belly? God himself did not create a lion like this.”
ای برادر صبر کن بر درد نیش ** تا رهی از نیش نفس گبر خویش
O brother, endure the pain of the lancet, that you may escape from the poison of your miscreant self (nafs),
کان گروهی که رهیدند از وجود ** چرخ و مهر و ماهشان آرد سجود
For sky and sun and moon bow in worship to the people who have escaped from self existence.
هر که مرد اندر تن او نفس گبر ** مر و را فرمان برد خورشید و ابر
Any one in whose body the miscreant self has died, sun and cloud obey his command.
چون دلش آموخت شمع افروختن ** آفتاب او را نیارد سوختن3005
Since his heart has learned to light the candle (of spiritual knowledge and love), the sun cannot burn him.
گفت حق در آفتاب منتجم ** ذکر تزاور کذا عن کهفهم
God hath made mention of the rising sun as turning aside— like that—from their cave.
خار جمله لطف چون گل می‌‌شود ** پیش جزوی کاو سوی کل می‌‌رود
The thorn becomes entirely beautiful, like the rose, in the sight of the particular that is going towards the Universal.