اندکی جنبش بکن همچون جنین ** تا ببخشندت حواس نور بین‌‌

اندکی جنبش بکن همچون جنین ** تا ببخشندت حواس نور بین‌‌ 3180

Stir a little, like the embryo, in order that thou mayst be given the senses which behold the Light,

وز جهان چون رحم بیرون روی ** از زمین در عرصه‌‌ی واسع شوی‌‌

And mayst go forth from this womb-like world and mayst go from the earth into a wide expanse.

آن که ارض الله واسع گفته‌‌اند ** عرصه‌‌ای دان کانبیا در رفته‌‌اند

Know that the saying, “God's earth is wide,” refers to an exceedingly sublime expanse belonging to the prophets.

دل نگردد تنگ ز آن عرصه‌‌ی فراخ ** نخل تر آن جا نگردد خشک شاخ‌‌

The heart is not oppressed by that spacious expanse: there the fresh boughs of the palm-tree do not become dry.

حاملی تو مر حواست را کنون ** کند و مانده می‌‌شوی و سر نگون‌‌

At present thou art bearing (the burden of) thy senses: thou art becoming weary and exhausted and (ready to fall) headlong.

چون که محمولی نه حامل وقت خواب ** ماندگی رفت و شدی بی‌‌رنج و تاب‌‌ 3185

Since, at the time of sleep, thou art borne (on high), and art not bearing (the burden), thy fatigue is gone and thou art free from pain and anguish.

چاشنیی دان تو حال خواب را ** پیش محمولی حال اولیا

Regard the time of sleep as a (mere) taste (sample) in comparison with the state in which the saints are borne (on high).

اولیا اصحاب کهفند ای عنود ** در قیام و در تقلب هم رقود

The saints are (like) the Men of the Cave, O obstinate one: they are asleep (even) in rising up and turning to and fro.

می‌‌کشدشان بی‌‌تکلف در فعال ** بی‌‌خبر ذات الیمین ذات الشمال‌‌

He (God) is drawing them, without their taking trouble to act, without consciousness (on their part), to the right hand and to the left.

چیست آن ذات الیمین فعل حسن ** چیست آن ذات الشمال اشغال تن‌‌

What is that right hand? Good deeds. What is that left hand? The affairs of the body.

می‌‌رود این هر دو کار از انبیا ** بی‌‌خبر زین هر دو ایشان چون صدا 3190

These two (kinds of) actions proceed from the prophets, (while) they are unconscious of them both, like the echo:

گر صدایت بشنواند خیر و شر ** ذات کوه از هر دو باشد بی‌‌خبر

If the echo causes thee to hear good and evil, the mountain itself is unconscious of either.

گفتن مهمان یوسف علیه السلام را که آینه آوردمت ارمغان تا هر باری که در وی نگری روی خوب خود بینی مرا یاد کنی‌‌

How the guest said to Joseph, “I have brought thee the gift of a mirror, so that whenever thou lookest in it thou wilt see thine own fair face and remember me.”

گفت یوسف هین بیاور ارمغان ** او ز شرم این تقاضا زد فغان‌‌

Joseph said, “Come, produce the gift.” He (the guest), on account of shame (confusion) at this demand, sobbed aloud.

گفت من چند ارمغان جستم ترا ** ارمغانی در نظر نامد مرا

“How many a gift,” said he, “did I seek for thee! No (worthy) gift came into my sight.

حبه‌‌ای را جانب کان چون برم ** قطره‌‌ای را سوی عمان چون برم‌‌

How should I bring a grain (of gold) to the mine? How should I bring a drop (of water) to the (Sea of) ‘Umán?

زیره را من سوی کرمان آورم ** گر به پیش تو دل و جان آورم‌‌ 3195

I shall (only) bring cumin to Kirmán, if I bring my heart and soul (as a gift) to thee.

نیست تخمی کاندر این انبار نیست ** غیر حسن تو که آن را یار نیست‌‌

There is no seed that is not in this barn, except thy beauty which hath no equal.

لایق آن دیدم که من آیینه‌‌ای ** پیش تو آرم چو نور سینه‌‌ای‌‌

I deemed it fitting that I should bring to thee a mirror like the (inward) light of a (pure) breast,

تا ببینی روی خوب خود در آن ** ای تو چون خورشید شمع آسمان‌‌

That thou mayst behold thy beauteous face therein, O thou who, like the sun, art the candle of heaven.

آینه آوردمت ای روشنی ** تا چو بینی روی خود یادم کنی‌‌

I have brought thee a mirror, O light (of mine eyes), so that when thou seest thy face thou mayst think of me.”

آینه بیرون کشید او از بغل ** خوب را آیینه باشد مشتغل‌‌ 3200

He drew forth the mirror from beneath his arm: the fair one's business is with a mirror.

آینه‌‌ی هستی چه باشد نیستی ** نیستی بر گر تو ابله نیستی‌‌

What is the mirror of Being? Not-being. Bring not-being (as your gift), if you are not a fool.

هستی اندر نیستی بتوان نمود ** مال داران بر فقیر آرند جود

Being can be seen (only) in not-being: the rich bestow (exhibit) generosity on the poor.

آینه‌‌ی صافی نان خود گرسنه ست ** سوخته هم آینه‌‌ی آتش زنه ست‌‌

The clear mirror of bread is truly the hungry man; tinder, likewise, is the mirror of that (the stick or flint) from which fire is struck.

نیستی و نقص هر جایی که خاست ** آینه‌‌ی خوبی جمله‌‌ی پیشه‌‌هاست‌‌

Not-being and defect, wherever they arise (appear), are the mirror which displays the excellence of all crafts.

چون که جامه چست و دوزیده بود ** مظهر فرهنگ درزی چون شود 3205

When a garment is neat and well-stitched, how should it enable the tailor to exhibit his skill?

ناتراشیده همی‌‌باید جذوع ** تا دروگر اصل سازد یا فروع‌‌

Trunks of trees must be unhewn in order that the woodcutter may fashion the stem or the branches (and thus exercise his craft).

خواجه‌‌ی اشکسته بند آن جا رود ** که در آن جا پای اشکسته بود

The doctor who sets broken bones goes to the place where the person with the fractured leg is.

کی شود چون نیست رنجور نزار ** آن جمال صنعت طب آشکار

How shall the excellence of the art of medicine be made manifest when there is no emaciated invalid?

خواری و دونی مسها بر ملا ** گر نباشد کی نماید کیمیا

How shall the (power of the) Elixir be shown if the vileness and baseness of coppers is not notorious?

نقصها آیینه‌‌ی وصف کمال ** و آن حقارت آینه‌‌ی عز و جلال‌‌ 3210

Defects are the mirror of the quality of perfection, and that vileness is the mirror of power and glory,

ز آن که ضد را ضد کند پیدا یقین ** ز آن که با سرکه پدید است انگبین‌‌

Because (every) contrary is certainly made evident by its contrary; because honey is perceived (to be sweet by contrast) with vinegar.

هر که نقص خویش را دید و شناخت ** اندر استکمال خود ده اسبه تاخت‌‌

Whoever has seen and recognised his own deficiency has galloped with ten horses (made rapid progress) in perfecting himself.

ز آن نمی‌‌پرد به سوی ذو الجلال ** کاو گمانی می‌‌برد خود را کمال‌‌

The reason why he (any one) is not flying towards the Lord of glory is that he supposes himself to be perfect.

علتی بدتر ز پندار کمال ** نیست اندر جان تو ای ذو دلال‌‌

There is no worse malady in your soul, O haughty one, than the conceit of perfection.

از دل و از دیده‌‌ات بس خون رود ** تا ز تو این معجبی بیرون رود 3215

Much blood must flow from your heart and eye, that self-complacency may go out of you.

علت ابلیس انا خیری بده ست ** وین مرض در نفس هر مخلوق هست‌‌

The fault of Iblís lay in thinking “I am better (than Adam),” and this disease is in the soul of every (human) creature.

گر چه خود را بس شکسته بیند او ** آب صافی دان و سرگین زیر جو

Though he regard himself as very broken (in spirit), know that it is (a case of) clear water (on the surface) and dung under the stream.

چون بشوراند ترا در امتحان ** آب سرگین رنگ گردد در زمان‌‌

When he (the Devil) stirs you in trial, immediately the water becomes dung-coloured.

در تگ جو هست سرگین ای فتی ** گر چه جو صافی نماید مر ترا

There is dung in the bed of the stream, my man, though to you the stream appears pure.

هست پیر راه دان پر فطن ** باغهای نفس کل را جوی کن‌‌ 3220

’Tis the Pír full of wisdom, well-acquainted with the Way, that digs a channel for the gardens of the Universal Soul.

جوی خود را کی تواند پاک کرد ** نافع از علم خدا شد علم مرد

Who is able to cleanse the channel of his (sensual) self? Man's knowledge is made beneficial (only) by God's knowledge.

کی تراشد تیغ دسته‌‌ی خویش را ** رو به جراحی سپار این ریش را

How shall the sword fashion its own hilt? Go, entrust (the cure of) this wound to a surgeon.

بر سر هر ریش جمع آمد مگس ** تا نبیند قبح ریش خویش کس‌‌

Flies gather on every wound, so that no one sees the foulness of his wound.

آن مگس اندیشه‌‌ها و آن مال تو ** ریش تو آن ظلمت احوال تو

Those flies are your (evil) thoughts and your (love of) possessions: your wound is the darkness of your (spiritual) states;

ور نهد مرهم بر آن ریش تو پیر ** آن زمان ساکن شود درد و نفیر 3225

And if the Pír lays a plaster on your wound, at once the pain and lamentation are stilled,

تا که پندارد که صحت یافته ست ** پرتو مرهم بر آن جا تافته ست‌‌

So that he (the patient) fancies it (the wound) is healed, (whereas in reality) the (healing) ray of the plaster has shone upon the (wounded) spot.

هین ز مرهم سر مکش ای پشت ریش ** و آن ز پرتو دان مدان از اصل خویش‌‌

Beware! Do not (scornfully) turn your head away from the plaster, O you who are wounded in the back, but recognise that that (healing of the wound) proceeds from the ray: do not regard it as (proceeding) from your own constitution.

مرتد شدن کاتب وحی به سبب آن که پرتو وحی بر او زد آن آیت را پیش از پیغامبر صلی الله علیه و اله بخواند گفت پس من هم محل وحیم‌‌

How the writer of the (Qur’ánic) Revelation fell into apostasy because (when) the ray of the Revelation shot upon him, he recited the (revealed) verse before the Prophet, on whom be peace, (had dictated it to him); then he said, “So I too am one upon whom Revelation has descended.”

پیش از عثمان یکی نساخ بود ** کاو به نسخ وحی جدی می‌‌نمود

Before (the time of) ‘Uthmán there was a scribe who used to be diligent in writing down the Revelation.

چون نبی از وحی فرمودی سبق ** او همان را وانبشتی بر ورق‌‌

Whenever the Prophet dictated the Revelation, he would write out the same (portion) on the leaf.