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 شماست525
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 خسی530
(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 کرد535
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.
پس ببین کین مسخ کردن چون بود ** پیش آن مسخ این به غایت دون بود
Consider, then, how is (what is the character of) this metamorphosis: compared with that metamorphosis (of the woman) this (which you have suffered) is exceedingly vile.
اسب همت سوی اختر تاختی ** آدم مسجود را نشناختی540
You urged the steed of ambition towards the stars: you did not acknowledge Adam who was worshipped (by the angels).
آخر آدم زادهای ای ناخلف ** چند پنداری تو پستی را شرف
After all, you are a son of Adam. O degenerate! how long will you regard lowness as nobility?
چند گویی من بگیرم عالمی ** این جهان را پر کنم از خود همی
How long will you say, “I will conquer a whole world, I will make this world full of myself”?
گر جهان پر برف گردد سربهسر ** تاب خور بگدازدش با یک نظر
If the world should be filled with snow from end to end, the glow of the sun would melt it with a single look.
وزر او و صد وزیر و صد هزار ** نیست گرداند خدا از یک شرار
God by a single spark (of His mercy) maketh naught his (the vizier's) burden (of sin) and (the burden) of a hundred viziers and a hundred thousand.
عین آن تخییل را حکمت کند ** عین آن زهر آب را شربت کند545
He maketh the essence of that (false) imagination to be wisdom; He maketh the essence of that poisoned water to be a (wholesome) drink.
آن گمان انگیز را سازد یقین ** مهرها رویاند از اسباب کین
That which raises doubt He turneth into certainty; He maketh loving kindnesses grow from the causes of hatred.
پرورد در آتش ابراهیم را ** ایمنی روح سازد بیم را
He cherisheth Abraham in the fire; He turneth fear into security of spirit.
از سبب سوزیش من سوداییام ** در خیالاتش چو سوفسطاییام
By His burning (destroying) of secondary causes I am distraught; in (my) fancies of Him I am like a sophist (sceptic or agnostic).
مکر دیگر انگیختن وزیر در اضلال قوم
How the vizier started another plan to mislead the (Christian) folk.
مکر دیگر آن وزیر از خود ببست ** وعظ را بگذاشت و در خلوت نشست
The vizier formed in his mind another plan: he abandoned preaching and sat alone in seclusion.
در مریدان در فکند از شوق سوز ** بود در خلوت چهل پنجاه روز550
He inspired ardour in his disciples from (their) longing (to see him); he remained in seclusion forty or fifty days.
خلق دیوانه شدند از شوق او ** از فراق حال و قال و ذوق او
The people became mad from longing for him and on account of being separated from his (spiritual) feeling and discourse and intuition.
لابه و زاری همیکردند و او ** از ریاضت گشته در خلوت دو تو
They were making supplication and lament, while he in solitude was bent double by austerities.
گفته ایشان نیست ما را بیتو نور ** بیعصا کش چون بود احوال کور
They said, “Without thee we have no light: how (what) is the state of a blind man without a leader?
از سر اکرام و از بهر خدا ** بیش از این ما را مدار از خود جدا
By way of showing favour (to us) and for God's sake, do not keep us parted from thee any longer.
ما چو طفلانیم و ما را دایه تو ** بر سر ما گستران آن سایه تو555
We are as children and thou art our nurse: do thou spread over us that shadow (of thy protection).”
گفت جانم از محبان دور نیست ** لیک بیرون آمدن دستور نیست
He said, “My soul is not far from them that love (me), but there is no permission to come forth.”
آن امیران در شفاعت آمدند ** و آن مریدان در شناعت آمدند
Those amírs came for intercession, and the disciples came in reproach,
کاین چه بد بختی است ما را ای کریم ** از دل و دین مانده ما بیتو یتیم
Saying, “O noble sir, what a misfortune is this for us! Without thee we are left orphaned (deprived) of our hearts and our religion.
تو بهانه میکنی و ما ز درد ** میزنیم از سوز دل دمهای سرد
Thou art making a pretence while we in grief are heaving cold (fruitless) sighs from the burning heat of our hearts.
ما به گفتار خوشت خو کردهایم ** ما ز شیر حکمت تو خوردهایم560
We have become accustomed to thy sweet discourse, we have drunk of the milk of thy wisdom.
الله الله این جفا با ما مکن ** خیر کن امروز را فردا مکن
Allah! Allah! do not thou (O vizier) treat us with such cruelty: show kindness to-day, do not (put off till) to-morrow.
میدهد دل مر ترا کاین بیدلان ** بیتو گردند آخر از بیحاصلان
Does thy heart give to thee (consent) that these who have lost their hearts (to thee) should at last, being without thee, become (numbered) amongst them that have nothing left?
جمله در خشکی چو ماهی میتپند ** آب را بگشا ز جو بر دار بند
They all are writhing like fishes on dry land: let loose the water, remove the dam from the stream.
ای که چون تو در زمانه نیست کس ** الله الله خلق را فریاد رس
O thou like whom there is none in the world, for God's sake, for God's sake, come to the aid of thy people!”
دفع گفتن وزیر مریدان را
How the vizier refused the request of the disciples.
گفت هان ای سخرگان گفتوگو ** وعظ و گفتار زبان و گوش جو565
He said: “Beware, O ye enslaved by words and talk, ye who seek admonition and discourse (conveyed) by the tongue and (through the) ear.
پنبه اندر گوش حس دون کنید ** بند حس از چشم خود بیرون کنید
Put cotton-wool in the ear of the low (physical) sense, take off the bandage of (that) sense from your eyes!
پنبهی آن گوش سر گوش سر است ** تا نگردد این کر آن باطن کر است
The ear of the head is the cotton-wool of the ear of the conscience: until the former becomes deaf, that inward (ear) is deaf.
بیحس و بیگوش و بیفکرت شوید ** تا خطاب ارجعی را بشنوید
Become without sense and without ear and without thought, that ye may hear the call (of God to the soul), ‘Return!’”
تا به گفتوگوی بیداری دری ** تو ز گفت خواب بویی کی بری
So long as thou art (engaged) in the conversation of wakefulness, how wilt thou catch any scent of the conversation of sleep?
سیر بیرونی است قول و فعل ما ** سیر باطن هست بالای سما570
Our speech and action is the exterior journey: the interior journey is above the sky.