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3428-3477

  • می‌‌فتد او سو به سو بر هر رهی ** در گل و می‌‌خنددش هر ابلهی‌‌
  • Whatever way he goes, he is falling in the mud, (now) on this side and (now) on that side, and every fool is laughing at him.

  • او چنین و کودکان اندر پی‌‌اش ** بی‌‌خبر از مستی و ذوق می‌‌اش‌‌
  • He (goes on) like this, while the children at his heels are without knowledge of his intoxication and the taste of his wine.

  • خلق اطفال‌‌اند جز مست خدا ** نیست بالغ جز رهیده از هوا 3430
  • All mankind are children except him that is intoxicated with God; none is grownup except him that is freed from sensual desire.

  • گفت دنیا لعب و لهو است و شما ** کودکید و راست فرماید خدا
  • He (God) said, “This world is a play and pastime, and ye are children”; and God speaks truth.

  • از لعب بیرون نرفتی کودکی ** بی‌‌ذکات روح کی باشد ذکی‌‌
  • If you have not gone forth from (taken leave of) play, you are a child: without purity of spirit how should he (any one) be fully intelligent?

  • چون جماع طفل دان این شهوتی ** که همی‌‌رانند اینجا ای فتی‌‌
  • Know, O youth, that the lust in which men are indulging here (in this world) is like the sexual intercourse of children.

  • آن جماع طفل چه بود بازیی ** با جماع رستمی و غازیی‌‌
  • What is the child's sexual intercourse? An idle play, compared with the sexual intercourse of a Rustam and a brave champion of Islam.

  • جنگ خلقان همچو جنگ کودکان ** جمله بی‌‌معنی و بی‌‌مغز و مهان‌‌ 3435
  • The wars of mankind are like children's fights—all meaningless, pithless, and contemptible.

  • جمله با شمشیر چوبین جنگشان ** جمله در لاینفعی آهنگشان‌‌
  • All their fights are (fought) with wooden swords, all their purposes are (centred) in futility;

  • جمله‌‌شان گشته سواره بر نیی ** کاین براق ماست یا دلدل پیی‌‌
  • They all are riding on a reed-cane (hobby-horse), saying, “This is our Buráq or mule that goes like Duldul.”

  • حامل‌‌اند و خود ز جهل افراشته ** راکب و محمول ره پنداشته‌‌
  • They are (really) carrying (their hobby-horses), but in their folly they have raised themselves on high: they have fancied themselves to be riders and carried along the road.

  • باش تا روزی که محمولان حق ** اسب تازان بگذرند از نه طبق‌‌
  • Wait till the day when those who are borne aloft by God shall pass, galloping, beyond the nine tiers (of Heaven)!

  • تعرج الروح إلیه و الملک ** من عروج الروح یهتز الفلک‌‌ 3440
  • “The spirit and the angels shall ascend to Him”: at the ascension of the spirit Heaven shall tremble.

  • همچو طفلان جمله‌‌تان دامن سوار ** گوشه‌‌ی دامن‌‌گرفته اسب‌‌وار
  • Like children, ye all are riding on your skirts: ye have taken hold of the corner of your skirt (to serve) as a horse.

  • از حق إن الظن لا يغنی رسید ** مرکب ظن بر فلک‌‌ها کی دوید
  • From God came (the text), “Verily, opinion doth not enable (you) to dispense (with the Truth)”: when did the steed of opinion run (mount) to the Heavens?

  • اغلب الظنین فی ترجیح ذا ** لا تماری الشمس فی توضیحها
  • While preferring (in case of doubt) the stronger of the two (alternative) opinions, do not doubt whether you see the sun when it is shining!

  • آن گهی بینید مرکبهای خویش ** مرکبی سازیده‌‌اید از پای خویش‌‌
  • At that time (when the spirit returns to God) behold your steeds! Ye have made a steed of your own foot.

  • وهم و فکر و حس و ادراک شما ** همچو نی دان مرکب کودک هلا 3445
  • Come, recognise that your imagination and reflection and sense-perception and apprehension are like the reed-cane on which children ride.

  • علمهای اهل دل حمالشان ** علمهای اهل تن احمالشان‌‌
  • The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.

  • علم چون بر دل زند یاری شود ** علم چون بر تن زند باری شود
  • When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper (yárí); when knowledge strikes on the body (is acquired through the senses), it becomes a burden (bárí).

  • گفت ایزد یحمل اسفاره ** بار باشد علم کان نبود ز هو
  • God hath said, “(Like an ass) laden with his books”: burdensome is the knowledge that is not from Himself.

  • علم کان نبود ز هو بی‌‌واسطه ** آن نپاید همچو رنگ ماشطه‌‌
  • The knowledge that is not immediately from Himself does not endure, (it is) like the tire woman's paint.

  • لیک چون این بار را نیکو کشی ** بار بر گیرند و بخشندت خوشی‌‌ 3450
  • But when you carry this burden well, the burden will be removed and you will be given (spiritual) joy.

  • هین مکش بهر هوا آن بار علم ** تا ببینی در درون انبار علم‌‌
  • Beware! Do not carry that burden of knowledge for the sake of selfish desire (but mortify yourself), so that you may behold the barn (store-house) of knowledge within (you),

  • تا که بر رهوار علم آیی سوار ** بعد از آن افتد ترا از دوش بار
  • So that you may mount the smooth-paced steed of knowledge, (and that) afterwards the burden may fall from your shoulder.

  • از هواها کی رهی بی‌‌جام هو ** ای ز هو قانع شده با نام هو
  • How wilt thou be freed from selfish desires without the cup of Hú (Him), O thou who hast become content with no more of Hú than the name of Hú?

  • از صفت و ز نام چه زاید خیال ** و آن خیالش هست دلال وصال‌‌
  • From attribute and name what comes to birth? Phantasy; and that phantasy shows the way to union with Him.

  • دیده‌‌ای دلال بی‌‌مدلول هیچ ** تا نباشد جاده نبود غول هیچ‌‌ 3455
  • Hast thou ever seen a subject that shows without (the existence of) an object that is shown: unless there is the road, there can never be the ghoul (which entices travelers to stray from the road).

  • هیچ نامی بی‌‌حقیقت دیده‌‌ای ** یا ز گاف و لام گل گل چیده‌‌ای‌‌
  • Hast thou ever seen a name without the reality (denoted by the name)? Or hast thou plucked a rose (gul) from the (letters) gáf and lám of (the word) gul?

  • اسم خواندی رو مسمی را بجو ** مه به بالا دان نه اندر آب جو
  • Thou hast pronounced the name: go, seek the thing named. Know that the moon is on high, not in the water of the stream.

  • گر ز نام و حرف خواهی بگذری ** پاک کن خود را ز خود هین یک سری‌‌
  • If thou wouldst pass beyond name and letter, oh, make thyself wholly purged of self.

  • همچو آهن ز آهنی بی‌‌رنگ شو ** در ریاضت آینه‌‌ی بی‌‌زنگ شو
  • Like (polished) iron, lose the ferruginous colour; become in thy ascetic discipline (like) a mirror without rust.

  • خویش را صافی کن از اوصاف خود ** تا ببینی ذات پاک صاف خود 3460
  • Make thyself pure from the attributes of self, that thou mayst behold thine own pure untarnished essence,

  • بینی اندر دل علوم انبیا ** بی‌‌کتاب و بی‌‌معید و اوستا
  • And behold within thy heart (all) the sciences of the prophets, without book and without preceptor and master.

  • گفت پیغمبر که هست از امتم ** کاو بود هم گوهر و هم همتم‌‌
  • The Prophet said, “Amongst my people are some who are one with me in nature and aspiration:

  • مر مرا ز آن نور بیند جانشان ** که من ایشان را همی‌‌بینم بدان‌‌
  • Their spirits behold me by the same light by which I am beholding them.”

  • بی‌‌صحیحین و احادیث و رواه ** بلکه اندر مشرب آب حیات‌‌
  • Without the two Sahíhs and Traditions and Traditionists; nay, (they behold him) in the place where they drink the Water of Life.

  • سر امسینا لکردیا بدان ** راز اصبحنا عرابیا بخوان‌‌ 3465
  • Know the secret of “In the evening I was a Kurd”; read the mystery of “In the morning I was an Arab.”

  • ور مثالی خواهی از علم نهان ** قصه گو از رومیان و چینیان‌‌
  • And if you desire a parable of the hidden knowledge, relate the story of the Greeks and the Chinese.

  • قصه‌‌ی مری کردن رومیان و چینیان در علم نقاشی و صورتگری‌‌
  • The story of the contention between the Greeks and the Chinese in the art of painting and picturing.

  • چینیان گفتند ما نقاش‌‌تر ** رومیان گفتند ما را کر و فر
  • The Chinese said, “We are the better artists”; the Greeks said, “The (superiority in) power and excellence belongs to us.”

  • گفت سلطان امتحان خواهم در این ** کز شماها کیست در دعوی گزین‌‌
  • “I will put you to the test in this matter,” said the Sultan, “(and see) which of you are approved in your claim.”

  • اهل چین و روم چون حاضر شدند ** رومیان از بحث در مکث آمدند
  • When the Chinese and the Greeks presented themselves, the Greeks were more skilled in the knowledge (of the art of painting).

  • چینیان گفتند یک خانه به ما ** خاص بسپارید و یک آن شما 3470
  • (Then) the Chinese said, “Hand over to us a particular room, and (let there be) one for you (as well).”

  • بود دو خانه مقابل دربدر ** ز آن یکی چینی ستد رومی دگر
  • There were two rooms with door facing door: the Chinese took one, the Greeks the other.

  • چینیان صد رنگ از شه خواستند ** پس خزینه باز کرد آن ارجمند
  • The Chinese requested the King to give them a hundred colours: then that excellent (king) opened the treasury.

  • هر صباحی از خزینه رنگها ** چینیان را راتبه بود از عطا
  • Every morning, by (his) bounty, the colours were dispensed from the treasury to the Chinese.

  • رومیان گفتند نی نقش و نه رنگ ** در خور آید کار را جز دفع زنگ‌‌
  • The Greeks said, “No tints and pictures are proper for our work, (nothing is needed) except to remove the rust.”

  • در فرو بستند و صیقل می‌‌زدند ** همچو گردون ساده و صافی شدند 3475
  • They shut the door and went on burnishing: they became clear and pure like the sky.

  • از دو صد رنگی به بی‌‌رنگی رهی است ** رنگ چون ابر است و بی‌‌رنگی مهی است‌‌
  • There is a way from many-colouredness to colourlessness: colour is like the clouds, and colourlessness is a moon.

  • هر چه اندر ابر ضو بینی و تاب ** آن ز اختر دان و ماه و آفتاب‌‌
  • Whatsoever light and splendour you see in the clouds, know that it comes from the stars and the moon and the sun.