گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا

“Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.

نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ

The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”

رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط 3065

’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel.

کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل‌‌

How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?

دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان‌‌

For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.

هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود

By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.

اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز

What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,

و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود 3070

And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence.

کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌

Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.

کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌

His least act, every day, is that He despatches three armies:

لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌

One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;

لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌

One army from the wombs to the Earth, that the world may be filled with male and female;

لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌ 3075

One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works.

این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز

This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.

صفت توحید

Description of Unification.

گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌

His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”

رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌

The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’

کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌

K and N are pulling like a noose, that they may draw non-existence into great affairs.

پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر 3080

Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect.

گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد

Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.

آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌

Look at those two fellow-washermen: there is apparently a difference between that one and this:

آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند

The one has thrown the cotton garments into the water, while the other partner is drying them.

باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند

Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;

لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا 3085

Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement.

هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.

چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.

رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌

The course of this water is above the mill: its going into the mill is for your sakes.

چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند

Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.

ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌ 3090

The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:

می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها

It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌

O God, do Thou reveal to the soul that place where speech is growing without letters,

تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌

That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا

An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌ 3095

(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.

باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌

(The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned

باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌

Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.

علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد

The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.

ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌

Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.

امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌ 3100

The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded).

این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد

This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).

ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود

How the lion punished the wolf who had shown disrespect in dividing (the prey).

گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز

That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).

فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر

’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.

بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد

After that, the lion turned to the fox and said, “Divide this for eating.”

سجده کرد و گفت کاین گاو سمین ** چاشت خوردت باشد ای شاه گزین‌‌ 3105

He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King,

و آن بز از بهر میان روز را ** یخنیی باشد شه پیروز را

And that goat will be a portion reserved for the victorious King at midday,

و آن دگر خرگوش بهر شام هم ** شب چره‌‌ی این شاه با لطف و کرم‌‌

And the hare too for supper—(to be) the repast at nightfall of the gracious and bountiful King.”

گفت ای روبه تو عدل افروختی ** این چنین قسمت ز کی آموختی‌‌

Said the lion, “O fox, thou hast made justice shine forth: from whom didst thou learn to divide in such a manner?

از کجا آموختی این ای بزرگ ** گفت ای شاه جهان از حال گرگ‌‌

Whence didst thou learn this, O eminent one?” “O King of the world,” he replied, “(I learned it) from the fate of the wolf.”

گفت چون در عشق ما گشتی گرو ** هر سه را برگیر و بستان و برو 3110

The lion said, “Inasmuch as thou hast become pledged to love of me, pick up all the three (animals), and take (them) and depart.

روبها چون جملگی ما را شدی ** چونت آزاریم چون تو ما شدی‌‌

O fox, since thou hast become entirely mine, how should I hurt thee when thou hast become myself?

ما ترا و جمله اشکاران ترا ** پای بر گردون هفتم نه بر آ

I am thine, and all the beasts of chase are thine: set thy foot on the Seventh Heaven and mount (beyond)!