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1
403-452

  • 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.]

  • چون که تخم نسل را در شوره ریختا ** و به خویش آمد خیال از وی گریخت‌‌ 415
  • Postquam semen generationis in terram salsuginosam infudit, ipse ad se rediit, fugit ab eo illa imago. [After he had scattered the seed of generation on salty (infertile) ground, he came to himself (and) the phantom fled from him.]

  • ضعف سر بیند از آن و تن پلید ** آه از آن نقش پدید ناپدید
  • Hinc percepit languorem capitis et (videt) corpus pollutum. Proh dolor ob illud simulacrum visum (sed revera) non visum! [Because of that, he sees (himself as) faint of head and polluted of body. Alas, because of that visible (but) invisible form!]

  • مرغ بر بالا و زیر آن سایه‌‌اش ** می‌‌دود بر خاک پران مرغ‌‌وش‌‌
  • The bird is flying on high, and below, its shadow is speeding on the earth, flying like a bird:

  • ابلهی صیاد آن سایه شود ** می‌‌دود چندان که بی‌‌مایه شود
  • Some fool begins to chase the shadow, running (after it) so far that he becomes powerless (exhausted),

  • بی‌‌خبر کان عکس آن مرغ هواست ** بی‌‌خبر که اصل آن سایه کجاست‌‌
  • Not knowing that it is the reflexion of that bird in the air, not knowing where is the origin of the shadow.

  • تیر اندازد به سوی سایه او ** ترکشش خالی شود از جستجو 420
  • He shoots arrows at the shadow; his quiver is emptied in seeking (to shoot it):

  • ترکش عمرش تهی شد عمر رفت ** از دویدن در شکار سایه تفت‌‌
  • The quiver of his life became empty: his life passed in running hotly in chase of the shadow.

  • سایه‌‌ی یزدان چو باشد دایه‌‌اش ** وارهاند از خیال و سایه‌‌اش‌‌
  • (But) when the shadow of God is his nurse, it delivers him from (every) phantom and shadow.

  • سایه‌‌ی یزدان بود بنده‌‌ی خدا ** مرده او زین عالم و زنده‌‌ی خدا
  • The shadow of God is that servant of God who is dead to this world and living through God.

  • دامن او گیر زودتر بی‌‌گمان ** تا رهی در دامن آخر زمان‌‌
  • Lay hold of his skirt most quickly without misgiving, that you may be saved in the skirt (end) of the last days (of the world).

  • کيف مد الظل نقش اولیاست ** کاو دلیل نور خورشید خداست‌‌ 425
  • (The shadow mentioned in the words) How He (God) extended the shadow is the form of the saints, which guides to the light of the Divine Sun.

  • اندر این وادی مرو بی‌‌این دلیل ** لا أحب الآفلین گو چون خلیل‌‌
  • Do not go in this valley without this guide; say, like Khalíl (Abraham), “I love not them that set.”

  • رو ز سایه آفتابی را بیاب ** دامن شه شمس تبریزی بتاب‌‌
  • Go, from the shadow gain a sun: pluck the skirt of the (spiritual) king, Shams-i Tabrízí (the Sun of Tabríz)!

  • ره ندانی جانب این سور و عرس ** از ضیاء الحق حسام الدین بپرس‌‌
  • If you do not know the way to this feast and bridal, ask of Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.

  • ور حسد گیرد ترا در ره گلو ** در حسد ابلیس را باشد غلو
  • And if on the way envy seize you by the throat, it belongs to (is characteristic of) Iblís to go beyond bounds in envy;

  • کاو ز آدم ننگ دارد از حسد ** با سعادت جنگ دارد از حسد 430
  • For he because of envy hath disdain for Adam, and because of envy is at war with felicity.

  • ای خنک آن کش حسد همراه نیست ** عقبه‌‌ای زین صعب‌‌تر در راه نیست‌‌
  • In the Way there is no harder pass than this. Oh, fortunate he who is not companioned by envy!

  • این جسد خانه‌‌ی حسد آمد بدان ** از حسد آلوده باشد خاندان‌‌
  • This body, you must know, is the house of envy, for the household are tainted with envy.

  • گر جسد خانه‌‌ی حسد باشد و لیک ** آن جسد را پاک کرد الله نیک‌‌
  • If the body is the house of envy, yet God made that body very pure.

  • طهرا بيتي بیان پاکی است ** گنج نور است ار طلسمش خاکی است‌‌
  • (The text) Cleanse My house, ye twain, is the explanation of (such) purity: it (the purified heart) is a treasure of (Divine) light, though its talisman is of earth.

  • چون کنی بر بی‌‌جسد مکر و حسد ** ز آن حسد دل را سیاهیها رسد 435
  • When you practise deceit and envy against one who is without envy, from that envy black stain arise in your heart.

  • خاک شو مردان حق را زیر پا ** خاک بر سر کن حسد را همچو ما
  • Become (as) dust under the feet of the men of God; throw dust on the head of envy, even as we do.

  • بیان حسد وزیر
  • Explanation of the envy of the vizier.

  • آن وزیرک از حسد بودش نژاد ** تا به باطل گوش و بینی باد داد
  • That petty vizier had his origin from envy, so that for vanity he gave to the wind (sacrificed) his ears and nose,

  • بر امید آن که از نیش حسد ** زهر او در جان مسکینان رسد
  • In the hope that by the sting of envy his venom might enter the souls of the poor (Christians).

  • هر کسی کاو از حسد بینی کند ** خویشتن بی‌‌گوش و بی‌‌بینی کند
  • Any one who from envy mutilates his nose makes himself without ear and without nose (unable to apprehend spiritual things).

  • بینی آن باشد که او بویی برد ** بوی او را جانب کویی برد 440
  • The nose is that which catches a scent, and which the scent leads towards an abode (of spiritual truth).

  • هر که بویش نیست بی‌‌بینی بود ** بوی آن بوی است کان دینی بود
  • Whoever hath no scent is without a nose; the scent (referred to) is that scent which is religious.

  • چون که بویی برد و شکر آن نکرد ** کفر نعمت آمد و بینیش خورد
  • When he has caught a scent and given no thanks for it, (that) ingratitude comes and devours his nose (deprives him of the organ of spiritual perception).

  • شکر کن مر شاکران را بنده باش ** پیش ایشان مرده شو پاینده باش‌‌
  • Give thanks (to God) and be a slave to those who give thanks: be in their presence (as one) dead, be steadfast.

  • چون وزیر از ره زنی مایه مساز ** خلق را تو بر میاور از نماز
  • Do not, like the vizier, make brigandage your stock-in-trade; do not turn the people away from the ritual prayer.

  • ناصح دین گشته آن کافر وزیر ** کرده او از مکر در لوزینه سیر 445
  • The miscreant vizier had become (in appearance) a true religious counsellor, (but) he had craftily put garlic in the walnut cake.

  • فهم کردن حاذقان نصارا مکر وزیر را
  • How the sagacious among the Christians perceived the guile of the vizier.

  • هر که صاحب ذوق بود از گفت او ** لذتی می‌‌دید و تلخی جفت او
  • Whoever was possessed of (spiritual) discernment was feeling a sweet savour in his words and, joined therewith, bitterness.

  • نکته‌‌ها می‌‌گفت او آمیخته ** در جلاب قند زهری ریخته‌‌
  • He (the vizier) was saying fine things mixed (with foul): he had poured some poison into the sugared julep.

  • ظاهرش می‌‌گفت در ره چیست شو ** وز اثر می‌‌گفت جان را سست شو
  • The outward sense of it was saying, “Be diligent in the Way,” but in effect it was saying to the soul, “Be slack.”

  • ظاهر نقره گر اسپید است و نو ** دست و جامه می سیه گردد ازو
  • If the surface of silver is white and new, (yet) the hands and dress are blackened by it.

  • آتش ار چه سرخ روی است از شرر ** تو ز فعل او سیه کاری نگر 450
  • Although fire is red-faced (bright and glorious) with sparks, look at the black behaviour (displayed) in its action.

  • برق اگر نوری نماید در نظر ** لیک هست از خاصیت دزد بصر
  • If the lightning appears luminous to the eye, (yet) from its distinctive property it is the robber of sight (it strikes men blind).

  • هر که جز آگاه و صاحب ذوق بود ** گفت او در گردن او طوق بود
  • (As for) any (Christian) who was not wary and possessed of discernment, the words of him (the vizier) were (as) a collar on his neck.