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1
538-587

  • 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 نشناختی‌‌ 540
  • 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 کند 545
  • 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 روز 550
  • 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 تو 555
  • 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 خورده‌‌ایم‌‌ 560
  • 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 جو 565
  • 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 سما 570
  • 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 فناست‌‌ 575
  • 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 است‌‌ 580
  • 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?

  • طفل را گر نان دهی بر جای شیر ** طفل مسکین را از آن نان مرده گیر
  • If you give a babe bread instead of milk, take it (for granted) that the poor babe will die of the bread;

  • چون که دندانها بر آرد بعد از آن ** هم بخود گردد دلش جویای نان‌‌
  • (Yet) afterwards, when it grows teeth, that babe will of its own accord its heart will crave bread.

  • مرغ پر نارسته چون پران شود ** لقمه‌‌ی هر گربه‌‌ی دران شود
  • When an unfledged bird begins to fly, it becomes a mouthful for any rapacious cat;

  • چون بر آرد پر بپرد او به خود ** بی‌‌تکلف بی‌‌صفیر نیک و بد
  • (But) when it grows wings, it will fly of itself without trouble and without whistling (prompting), good or bad.

  • دیو را نطق تو خامش می‌‌کند ** گوش ما را گفت تو هش می‌‌کند 585
  • Thy speech makes the Devil silent, thy words make our ears (full of) intelligence.

  • گوش ما هوش است چون گویا تویی ** خشک ما بحر است چون دریا تویی‌‌
  • Our ears are (full of) intelligence when thou art speaking; our dry land is a river when thou art the ocean.

  • با تو ما را خاک بهتر از فلک ** ای سماک از تو منور تا سمک‌‌
  • With thee, earth is better to us than heaven, O thou by whom (the world from) Arcturus to the Fish is illumined!