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.
حس خشکی دید کز خشکی بزاد ** عیسی جان پای بر دریا نهاد
The (physical) sense saw (only) dryness, because it was born of dryness (earth): the Jesus of the spirit set foot on the sea.
سیر جسم خشک بر خشکی فتاد ** سیر جان پا در دل دریا نهاد
The journey of the dry body befell on dry land, (but) the journey of the spirit set foot (took place) in the heart of the sea.
چون که عمر اندر ره خشکی گذشت ** گاه کوه و گاه صحرا گاه دشت
Since thy life has passed in travelling on land, now mountain, now river, now desert,
آب حیوان از کجا خواهی تو یافت ** موج دریا را کجا خواهی شکافت
Whence wilt thou gain the Water of Life? Where wilt thou cleave the waves of the Sea?
موج خاکی وهم و فهم و فکر ماست ** موج آبی محو و سکر است و فناست575
The waves of earth are our imagination and understanding and thought; the waves of water are (mystical) self-effacement and intoxication and death (faná).
تا در این سکری از آن سکری تو دور ** تا از این مستی از آن جامی تو دور
Whilst thou art in this (sensual) intoxication, thou art far from that (mystical) intoxication; whilst thou art drunken with this, thou art blind to that cup.
گفتوگوی ظاهر آمد چون غبار ** مدتی خاموش خو کن هوش دار
Outward speech and talk is as dust: do thou for a time make a habit of silence. Take heed!
مکرر کردن مریدان که خلوت را بشکن
How the disciples repeated their request that he should interrupt his seclusion.
جمله گفتند ای حکیم رخنه جو ** این فریب و این جفا با ما مگو
They all said: “O sage who seekest a crevice (means of evasion), say not to us this (word of) guile and harshness.
چار پا را قدر طاقت بار نه ** بر ضعیفان قدر قوت کار نه
Lay on the beast a burden in proportion to its endurance, lay on the weak a task in proportion to their strength.
دانهی هر مرغ اندازهی وی است ** طعمهی هر مرغ انجیری کی است580
The bait for every bird is according to its (the bird's) measure (capacity): how should a fig be the food (lure) for every bird?