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1
365-414

  • او به ظاهر واعظ احکام بود ** لیک در باطن صفیر و دام بود 365
  • Outwardly he was a preacher of (religious) ordinances, but inwardly he was (as) the whistle and snare (of the fowler).

  • بهر این بعضی صحابه از رسول ** ملتمس بودند مکر نفس غول‌‌
  • On this account some Companions (of Mohammed) begged of the Prophet (that he would acquaint them with) the deceitfulness of the ghoul-like soul,

  • کاو چه آمیزد ز اغراض نهان ** در عبادتها و در اخلاص جان‌‌
  • Saying, “What of hidden selfish interests does it mingle in acts of worship and in pure spiritual devotion?”

  • فضل طاعت را نجستندی از او ** عیب ظاهر را بجستندی که کو
  • They were not seeking from him excellence of piety; they were inquiring where lay the outward defect.

  • مو به مو و ذره ذره مکر نفس ** می‌‌شناسیدند چون گل از کرفس‌‌
  • Hair by hair, speck by speck, they were recognising the deceitfulness of the fleshly soul as (plainly as the difference of) the rose from parsley.

  • موشکافان صحابه هم در آن ** وعظ ایشان خیره گشتندی به جان‌‌ 370
  • Even the hair-splitters (the most scrupulous) of the Companions used to become distraught in spirit at the (Prophet's) admonition to them (the inquirers).

  • متابعت نصارا وزیر را
  • How the Christians followed the vizier.

  • دل بدو دادند ترسایان تمام ** خود چه باشد قوت تقلید عام‌‌
  • The Christians all gave their hearts to him: what (how great), indeed, is the strength of the (blind) conformity of the vulgar!

  • در درون سینه مهرش کاشتند ** نایب عیساش می‌‌پنداشتند
  • They planted love of him within their breasts, they were regarding him as the vicar of Jesus.

  • او به سر دجال یک چشم لعین ** ای خدا فریادرس نعم المعین‌‌
  • He inwardly (in reality) was the accursed one-eyed Antichrist. O God, do Thou (hear and) answer the cry (of those in trouble) —what a good helper art Thou!

  • صد هزاران دام و دانه ست ای خدا ** ما چو مرغان حریص بی‌‌نوا
  • O God, there are myriads of snares and baits, and we are as greedy foodless birds.

  • دم‌‌به‌‌دم ما بسته‌‌ی دام نویم ** هر یکی گر باز و سیمرغی شویم‌‌ 375
  • From moment to moment we are caught in a fresh snare, though we become, each one, (like) a falcon or a Símurgh.

  • می‌‌رهانی هر دمی ما را و باز ** سوی دامی می‌‌رویم ای بی‌‌نیاز
  • Every moment Thou art delivering us, and again we are going to a snare, O Thou who art without want!

  • ما در این انبار گندم می‌‌کنیم ** گندم جمع آمده گم می‌‌کنیم‌‌
  • We are putting corn in this barn, (and then) we are losing the corn that has been garnered.

  • می‌‌نیندیشیم آخر ما به هوش ** کین خلل در گندم است از مکر موش‌‌
  • (Why), after all, do not we consider with intelligent mind that this damage to the corn arises from the deceitfulness of the mouse?

  • موش تا انبار ما حفره زده ست ** وز فنش انبار ما ویران شده ست‌‌
  • Since the mouse has made a hole in our barn, and our barn has been ravaged by its guile,

  • اول ای جان دفع شر موش کن ** وانگهان در جمع گندم جوش کن‌‌ 380
  • O soul, in the first place avert the mischief of the mouse, and then show fervour (zeal) in garnering the corn.

  • بشنو از اخبار آن صدر الصدور ** لا صلاة تم الا بالحضور
  • Hear (one) of the sayings related from the Chiefest of the Chief (the Prophet): “No prayer is complete without ‘presence’ (concentration of the mind on God).”

  • گر نه موشی دزد در انبار ماست ** گندم اعمال چل ساله کجاست‌‌
  • If there is no thievish mouse in our barn, where is the corn of forty years' works (of devotion)?

  • ریزه ریزه صدق هر روزه چرا ** جمع می‌‌ناید در این انبار ما
  • Why is the daily sincerity (of our devotions) not being stored, bit by bit, in this barn of ours?

  • بس ستاره‌‌ی آتش از آهن جهید ** و ان دل سوزیده پذرفت و کشید
  • Many a star (spark) of fire shot forth from the iron (of good works), and that burning heart received (it) and drew (it) in;

  • لیک در ظلمت یکی دزدی نهان ** می‌‌نهد انگشت بر استارگان‌‌ 385
  • But in the darkness a hidden thief is laying his finger upon the stars,

  • می‌‌کشد استارگان را یک به یک ** تا که نفروزد چراغی از فلک‌‌
  • Extinguishing the stars one by one, that no lamp may shine from the (spiritual) sky.

  • گر هزاران دام باشد در قدم ** چون تو با مایی نباشد هیچ غم‌‌
  • Though there be thousands of snares at our feet, when Thou art with us there is not any trouble.

  • هر شبی از دام تن ارواح را ** می‌‌رهانی می‌‌کنی الواح را
  • Every night Thou freest the spirits from the body's snare, and dost erase (the impressions on) the tablets (of the mind).

  • می‌‌رهند ارواح هر شب زین قفس ** فارغان، نه حاکم و محکوم کس‌‌
  • The spirits are set free every night from this cage, independent, neither ruling nor ruled by anyone.

  • شب ز زندان بی‌‌خبر زندانیان ** شب ز دولت بی‌‌خبر سلطانیان‌‌ 390
  • At night prisoners are unconscious of their prison, at night governors are unconscious of their power.

  • نه غم و اندیشه‌‌ی سود و زیان ** نه خیال این فلان و آن فلان‌‌
  • There is no sorrow, no thought of gain or loss, no fancy of this person or that person.

  • حال عارف این بود بی‌‌خواب هم ** گفت ایزد هم رقود زین مرم‌‌
  • This is the state of the ‘árif (gnostic), even without sleep: God said, (Thou wouldst deem them awake) whilst they slept. Shy not at this.

  • خفته از احوال دنیا روز و شب ** چون قلم در پنجه‌‌ی تقلیب رب‌‌
  • He is asleep, day and night, to the affairs of the world, like a pen in the hand of the Lord's control.

  • آن که او پنجه نبیند در رقم ** فعل پندارد به جنبش از قلم‌‌
  • One who sees not the hand in the writing thinks (that) the act (of writing proceeds) from the pen by means of movement.

  • شمه‌‌ای زین حال عارف وانمود ** خلق را هم خواب حسی در ربود 395
  • He (God) hath shown forth some part of this state of the ‘árif, (inasmuch as) the intellect too is carried off (overtaken) by sleep of the senses.

  • رفته در صحرای بی‌‌چون جانشان ** روحشان آسوده و ابدانشان‌‌
  • Their souls are gone into the desert that is without description: their spirits and bodies are at rest;

  • وز صفیری باز دام اندر کشی ** جمله را در داد و در داور کشی‌‌
  • And with a whistle thou leadest them back to the snare, leadest them all (back) to justice and to the judge.

  • فالق الإصباح اسرافیل‌‌وار ** جمله را در صورت آرد ز ان دیار
  • Like Isráfíl (Seraphiel), He (God) who causes the dawn to break brings them all from those lands (of spirit) into (the world of) form.

  • روحهای منبسط را تن کند ** هر تنی را باز آبستن کند
  • He embodies the spirits divested (of body), He makes each body pregnant (laden) again (with actions and works).

  • اسب جانها را کند عاری ز زین ** سر النوم اخ الموت است این‌‌ 400
  • He makes the steed of the souls bare of saddle: this is the inner meaning of “Sleep is the brother of Death”;

  • لیک بهر آن که روز آیند باز ** بر نهد بر پایشان بند دراز
  • But in order that they may return in the daytime, He puts a long tether on their leg,

  • تا که روزش واکشد ز ان مرغزار ** وز چراگاه آردش در زیر بار
  • So that in the daytime He may lead it back from that meadow and bring it from the pasture (to go) under the load.

  • کاش چون اصحاب کهف این روح را ** حفظ کردی یا چو کشتی نوح را
  • Would that He had guarded this spirit as the Men of the Cave or as the Ark of Noah,

  • تا از این طوفان بیداری و هوش ** وارهیدی این ضمیر چشم و گوش‌‌
  • That this mind and eye and ear might be delivered from the Flood of wakefulness and consciousness!

  • ای بسی اصحاب کهف اندر جهان ** پهلوی تو پیش تو هست این زمان‌‌ 405
  • Oh, in the world there is many a Man of the Cave beside you, before you, at this time:

  • غار با او یار با او در سرود ** مهر بر چشم است و بر گوشت چه سود
  • The Friend is with him, the Cave is in converse with him; but your eyes and ears are sealed, (so) what does it avail?

  • قصه‌‌ی دیدن خلیفه لیلی را
  • Story of the Caliph's seeing Laylá.

  • گفت لیلی را خلیفه کان توی ** کز تو مجنون شد پریشان و غوی‌‌
  • The Caliph said to Laylá: “Art thou she by whom Majnún was distracted and led astray?

  • از دگر خوبان تو افزون نیستی ** گفت خامش چون تو مجنون نیستی‌‌
  • Thou art not superior to other fair ones.” “Be silent,” she replied, “since thou art not Majnún.”

  • هر که بیدار است او در خواب‌‌تر ** هست بیداریش از خوابش بتر
  • Whosoever is awake (to the material world) is the more asleep (to the spiritual world); his wakefulness is worse than his sleep.

  • چون به حق بیدار نبود جان ما ** هست بیداری چو در بندان ما 410
  • When our soul is not awake to God, wakefulness is like closing our doors (to Divine influences).

  • جان همه روز از لگدکوب خیال ** وز زیان و سود وز خوف زوال‌‌
  • All day long, from the buffets of phantasy and from (thoughts of) loss and gain and from fear of decline,

  • نی صفا می‌‌ماندش نی لطف و فر ** نی به سوی آسمان راه سفر
  • There remains to it (the soul) neither joy nor grace and glory nor way of journeying to Heaven.

  • خفته آن باشد که او از هر خیال ** دارد اومید و کند با او مقال‌‌
  • The one asleep (to spiritual things) is he who hath hope of every vain fancy and holds parley with it.

  • دیو را چون حور بیند او به خواب ** پس ز شهوت ریزد او با دیو آب‌‌
  • Diabolum per somnum videt tanquam virginem caelestem, deinde propter libidinem effundit cum diabolo aquam (seminis). [During sleep, he sees (in a dream) a demon resembling a heavenly maiden (houri); then he pours forth (seminal) fluid out of lust (in imagined intercourse) with the demon.]