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1
489-538

  • تو معسر از میسر باز دان ** عاقبت بنگر جمال این و آن‌‌
  • Distinguish the hard from the easy: consider (what is) the goodliness of this and that in the end.

  • در یکی گفته که استادی طلب ** عاقبت بینی نیابی در حسب‌‌ 490
  • In one he said: “Seek a master (teacher): you will not find foresight as to the end among the qualities derived from ancestors.”

  • عاقبت دیدند هر گون ملتی ** لاجرم گشتند اسیر زلتی‌‌
  • Every sort of religious sect foresaw the end (according to their own surmise): of necessity they fell captive to error.

  • عاقبت دیدن نباشد دست‌‌باف ** ور نه کی بودی ز دینها اختلاف‌‌
  • To foresee the end is not (as simple as) a hand-loom; otherwise, how would there have been difference in religions?

  • در یکی گفته که استا هم تویی ** ز انکه استا را شناسا هم تویی‌‌
  • In one he said: “You are the master, because you know the master.

  • مرد باش و سخره‌‌ی مردان مشو ** رو سر خود گیر و سر گردان مشو
  • Be a man and be not subject to men. Go, take your own head (choose your own way), and be not one whose head is turning (bewildered in search of a guide).”

  • در یکی گفته که این جمله یکی است ** هر که او دو بیند احول مردکی است‌‌ 495
  • In one he said: “All this (multiplicity) is one: whoever sees two is a squint-eyed manikin.”

  • در یکی گفته که صد یک چون بود ** این کی اندیشد مگر مجنون بود
  • In one he said: “How should a hundred be one? He who thinks this is surely mad.”

  • هر یکی قولی است ضد همدگر ** چون یکی باشد یکی زهر و شکر
  • The doctrines, every one, are contrary to each other: how should they be one? Are poison and sugar one?

  • تا ز زهر و از شکر در نگذری ** کی تو از گلزار وحدت بر بری‌‌
  • Until you pass beyond (the difference of) poison and sugar, how will you catch a scent from the garden of Unity?

  • این نمط وین نوع ده طومار و دو ** بر نوشت آن دین عیسی را عدو
  • Twelve scrolls of this style and fashion were drawn up in writing by that enemy to the religion of Jesus.

  • بیان آن که این اختلافات در صورت روش است نه در حقیقت راه
  • Showing how this difference lies in the form of the doctrine, not in the real nature of the Way.

  • او ز یک رنگی عیسی بو نداشت ** وز مزاج خم عیسی خو نداشت‌‌ 500
  • He had no scent (perception) of the unicolority of Jesus, nor had he a disposition from (imbued with) the tincture of the dyeing-vat of Jesus.

  • جامه‌‌ی صد رنگ از آن خم صفا ** ساده و یک رنگ گشتی چون صبا
  • From that pure vat a garment of a hundred colours would become as simple and one-coloured as the zephyr.

  • نیست یک رنگی کز او خیزد ملال ** بل مثال ماهی و آب زلال‌‌
  • (This) is not the unicolority from which weariness ensues; nay, it is (a case) like (that of) fishes and clear water:

  • گر چه در خشکی هزاران رنگهاست ** ماهیان را با یبوست جنگهاست‌‌
  • Although there are thousands of colours on dry land, (yet) fishes are at war with dryness.

  • کیست ماهی چیست دریا در مثل ** تا بدان ماند ملک عز و جل‌‌
  • Who is the fish and what is the sea in (my) simile, that the King Almighty and Glorious should resemble them?

  • صد هزاران بحر و ماهی در وجود ** سجده آرد پیش آن اکرام و جود 505
  • In (the world of) existence myriads of seas and fishes prostrate themselves in adoration before that Munificence and Bounty.

  • چند باران عطا باران شده ** تا بدان آن بحر در افشان شده‌‌
  • How many a rain of largesse hath rained, so that the sea was made thereby to scatter pearls!

  • چند خورشید کرم افروخته ** تا که ابر و بحر جود آموخته‌‌
  • How many a sun of generosity hath shone, so that cloud and sea learned to be bountiful!

  • پرتو دانش زده بر آب و طین ** تا شده دانه پذیرنده‌‌ی زمین‌‌
  • The sunbeams of Wisdom struck on soil and clay, so that the earth became receptive of the seed.

  • خاک امین و هر چه در وی کاشتی ** بی‌‌خیانت جنس آن برداشتی‌‌
  • The soil is faithful to its trust, and whatever you have sown in it, you carry away the (equivalent in) kind thereof without fraud (on the part of the soil).

  • این امانت ز آن امانت یافته ست ** کافتاب عدل بر وی تافته ست‌‌ 510
  • It has derived this faithfulness from that (Divine) faithfulness, inasmuch as the sun of Justice has shone upon it.

  • تا نشان حق نیارد نو بهار ** خاک سرها را نکرده آشکار
  • Until springtide brings the token of God, the soil does not reveal its secrets.

  • آن جوادی که جمادی را بداد ** این خبرها وین امانت وین سداد
  • The Bounteous One who gave to an inanimate thing these informations and this faithfulness and this righteousness,

  • مر جمادی را کند فضلش خبیر ** عاقلان را کرده قهر او ضریر
  • His grace makes an inanimate thing informed, (while) His wrath makes blind the men of understanding.

  • جان و دل را طاقت آن جوش نیست ** با که گویم در جهان یک گوش نیست‌‌
  • Soul and heart cannot endure that ferment: to whom shall I speak? There is not in the world a single ear (capable of apprehension).

  • هر کجا گوشی بد از وی چشم گشت ** هر کجا سنگی بد از وی یشم گشت‌‌ 515
  • Wherever there was an ear, through Him it became an eye; wherever there was a stone, through Him it became a jasper.

  • کیمیا ساز است چه بود کیمیا ** معجزه بخش است چه بود سیمیا
  • He is an alchemist—what is alchemy (compared with His action)? He is a giver of miracles (to prophets)—what is magic (compared with these miracles)?

  • این ثنا گفتن ز من ترک ثناست ** کین دلیل هستی و هستی خطاست‌‌
  • This uttering of praise (to Him) is (really) the omission of praise on my part, for this (praise) is a proof of (my) being, and being is a sin.

  • پیش هست او بباید نیست بود ** چیست هستی پیش او کور و کبود
  • It behoves (us) to be not-being in the presence of His Being: in His presence what is (our) being? Blind and blue.

  • گر نبودی کور از او بگداختی ** گرمی خورشید را بشناختی‌‌
  • Were it not blind it would have been melted (consumed) by Him: it would have known the heat of (the Divine) sun;

  • ور نبودی او کبود از تعزیت ** کی فسردی همچو یخ این ناحیت‌‌ 520
  • And were it not blue from mourning, how would this region (of phenomenal existence) have (remained) frozen like ice?

  • بیان خسارت وزیر در این مکر
  • Setting forth how the vizier incurred perdition (by engaging) in this plot.

  • همچو شه نادان و غافل بد وزیر ** پنجه می‌‌زد با قدیم ناگزیر
  • The vizier was ignorant and heedless, like the (Jewish) king: he was wrestling with the eternal and inevitable,

  • با چنان قادر خدایی کز عدم ** صد چو عالم هست گرداند به دم‌‌
  • With a God so mighty that in a moment He causes a hundred worlds like ours to come into existence from non-existence:

  • صد چو عالم در نظر پیدا کند ** چون که چشمت را به خود بینا کند
  • A hundred worlds like ours He displays to the sight, when He makes your eye seeing by (the light of) Himself.

  • گر جهان پیشت بزرگ و بی‌‌بنی است ** پیش قدرت ذره ای می‌‌دان که نیست‌‌
  • If the world appears to you vast and bottomless, know that to Omnipotence it is not (so much as) an atom.

  • این جهان خود حبس جانهای شماست‌‌ ** هین روید آن سو که صحرای شماست 525
  • This world, indeed, is the prison of your souls: oh, go in yonder direction, for there lies your open country.

  • این جهان محدود آن خود بی حد است ** نقش و صورت پیش ٱن معنی سد است
  • This world is finite, and truly that (other) is infinite: image and form are a barrier to that Reality.

  • صد هزاران نیزه‌‌ی فرعون را ** در شکست از موسیی با یک عصا
  • The myriads of Pharaoh's lances were shattered by (the hand of) Moses (armed) with a single staff.

  • صد هزاران طب جالینوس بود ** پیش عیسی و دمش افسوس بود
  • Myriads were the therapeutic arts of Galen: before Jesus and his (life-giving) breath they were a laughing-stock.

  • صد هزاران دفتر اشعار بود ** پیش حرف امیی آن عار بود
  • Myriads were the books of (pre-Islamic) poems: at the word of an illiterate (prophet) they were (put to) shame.

  • با چنین غالب خداوندی کسی ** چون نمیرد گر نباشد او خسی‌‌ 530
  • (Confronted) with such an all-conquering Lord, how should any one not die (to self), unless he be a vile wretch?

  • بس دل چون کوه را انگیخت او ** مرغ زیرک با دو پا آویخت او
  • Many a mind (strong and firm) as a mountain did He uproot; the cunning bird He hung up by its two feet.

  • فهم و خاطر تیز کردن نیست راه ** جز شکسته می‌‌نگیرد فضل شاه‌‌
  • To sharpen the intelligence and wits is not the (right) way: none but the broken (in spirit) wins the favour of the King.

  • ای بسا گنج آگنان کنج کاو ** کان خیال اندیش را شد ریش گاو
  • Oh, many the amassers of treasure, digging holes (in search of treasure), who became an ox's beard (dupe) to that vain schemer (the vizier)!

  • گاو که بود تا تو ریش او شوی ** خاک چه بود تا حشیش او شوی‌‌
  • Who is the ox that you should become his beard? What is earth that you should become its stubble?

  • چون زنی از کار بد شد روی زرد ** مسخ کرد او را خدا و زهره کرد 535
  • When a woman became pale-faced (ashamed) of (her) wickedness, God metamorphosed her and made her Zuhra (the planet Venus).

  • عورتی را زهره کردن مسخ بود ** خاک و گل گشتن نه مسخ است ای عنود
  • To make a woman Zuhra was metamorphosis: is it not metamorphosis to become earth and clay, O contumacious one?

  • روح می‌‌بردت سوی چرخ برین ** سوی آب و گل شدی در اسفلین‌‌
  • Your spirit was bearing you towards the highest sphere (of heaven): you went towards the water and the clay amongst the lowest (of the low).

  • خویشتن را مسخ کردی زین سفول ** ز آن وجودی که بد آن رشک عقول‌‌
  • By this fall you metamorphosed yourself from that (state of) existence which was the envy of the (spiritual) intelligences.