منتها نبود که موقوفست او ** منتظر بنشسته باشد حال‌جو
One that is stopped (on the way) is not (at) the (journey's) end; he will be seated, waiting and seeking the “state.”
کیمیای حال باشد دست او ** دست جنباند شود مس مست او
His (the perfect saint's) hand is the elixir that transmutes the “state”: (if) he move his hand, the copper becomes intoxicated with him.
گر بخواهد مرگ هم شیرین شود ** خار و نشتر نرگس و نسرین شود
If he will, even death becomes sweet; thorns and stings become narcissus and wild-rose.
آنک او موقوف حالست آدمیست ** کو بحال افزون و گاهی در کمیست1425
He that is dependent on the “state” is (still) a human being: for (at one moment) he is (made) greater by the “state,” at another moment he is in decrease.
صوفی ابن الوقت باشد در منال ** لیک صافی فارغست از وقت و حال
In respect of gaining (the 'state'), the Súfí is “the son of the time,” but the pure one (sáfí) is unconcerned with “time” and “state.”
حالها موقوف عزم و رای او ** زنده از نفخ مسیح‌آسای او
“States” are dependent on his decision and judgement; (they are) vivified by his Messiah-like breath.
عاشق حالی نه عاشق بر منی ** بر امید حال بر من می‌تنی
“Thou art in love with thy ‘state,’ thou art not in love with me; thou art attached to me in the hope of (experiencing) the ‘state.’”
آنک یک دم کم دمی کامل بود ** نیست معبود خلیل آفل بود
He that at one moment is deficient and at another moment perfect is not He that was worshipped by Khalíl (Abraham): he is one that sinks;
وانک آفل باشد و گه آن و این ** نیست دلبر لا احب افلین1430
And he that is liable to sink and is now that and (now) this is not the (true) beloved: “I love not them that sink.”
آنک او گاهی خوش و گه ناخوشست ** یک زمانی آب و یک دم آتشست
He that is now pleasing and now unpleasing, at one time water and at one moment fire,
برج مه باشد ولیکن ماه نه ** نقش بت باشد ولی آگاه نه
May be the mansion of the Moon, but he is not the Moon; he may be the picture of the Adored One, but he is not conscious.
هست صوفی صفاجو ابن وقت ** وقت را همچون پدر بگرفته سخت
The Súfí that seeks purity is ‘the son of the time’: he has clasped the ‘time’ tightly as (though it were) his father.
هست صافی غرق عشق ذوالجلال ** ابن کس نه فارغ از اوقات و حال
The pure one (sáfí) is plunged in love of the Glorious (God); he is not the son of any one, (he is) free from ‘times’ and ‘states’—
غرقه‌ی نوری که او لم یولدست ** لم یلد لم یولد آن ایزدست1435
Plunged in the Light which is unbegotten: (the description) He neither begetteth nor is He begotten belongs to God (alone).
رو چنین عشقی بجو گر زنده‌ای ** ورنه وقت مختلف را بنده‌ای
Go, seek a love like this, if thou art (spiritually) alive; otherwise, thou art a slave to the changing “time.”
منگر اندر نقش زشت و خوب خویش ** بنگر اندر عشق و در مطلوب خویش
Do not regard thy ugly or beauteous form; regard Love and the object of thy search.
منگر آنک تو حقیری یا ضعیف ** بنگر اندر همت خود ای شریف
Do not regard the fact that thou art despicable or infirm; look upon thy aspiration, O noble one.
تو به هر حالی که باشی می‌طلب ** آب می‌جو دایما ای خشک‌لب
In whatsoever state thou be, keep searching; O thou with dry lip, always be seeking the water,
کان لب خشکت گواهی می‌دهد ** کو بخر بر سر منبع رسد1440
For that dry lip of thine gives evidence that at last it will reach the springhead.
خشکی لب هست پیغامی ز آب ** که بمات آرد یقین این اضطراب
Dryness of lip is a message from the water (to say) that this agitation (anxious search) will certainly bring thee to the water,
کین طلب‌کاری مبارک جنبشیست ** این طلب در راه حق مانع کشیست
For this seeking is a blessed motion; this search is a killer of obstacles on the Way to God.
این طلب مفتاح مطلوبات تست ** این سپاه و نصرت رایات تست
This search is the key to the things sought by thee; this (search) is thy army and the victory of thy banners.
این طلب همچون خروسی در صیاح ** می‌زند نعره که می‌آید صباح
This search is like a cock crowing and proclaiming that the dawn is at hand.
گرچه آلت نیستت تو می‌طلب ** نیست آلت حاجت اندر راه رب1445
Although thou hast no equipment, do thou be ever seeking: equipment is not necessary on the Way of the Lord.
هر که را بینی طلب‌کار ای پسر ** یار او شو پیش او انداز سر
Whomsoever thou seest engaged in search, O son, become his friend and cast thy head before him,
For through being the neighbour of the seekers thou (thyself) wilt become a seeker, and from the shadows (protection) of the conquerors thou (thyself) wilt become a conqueror.
گر یکی موری سلیمانی بجست ** منگر اندر جستن او سست سست
If an ant has sought (to attain) the rank of Solomon, do not look languidly (contemptuously) on its quest.
هرچه داری تو ز مال و پیشه‌ای ** نه طلب بود اول و اندیشه‌ای
Everything that thou hast of wealth and (skill in) a handicraft (or profession)— was it not at first a quest and a thought?
حکایت آن شخص کی در عهد داود شب و روز دعا می‌کرد کی مرا روزی حلال ده بی رنج
Story of the person who in the time of David, on whom be peace, used to pray night and day, crying, “Give me a lawful livelihood without trouble (on my part).”
آن یکی در عهد داوود نبی ** نزد هر دانا و پیش هر غبی1450
In the time of the prophet David a certain man, beside every sage and before every simpleton,
این دعا می‌کرد دایم کای خدا ** ثروتی بی رنج روزی کن مرا
Used always to utter this prayer: “O God, bestow on me riches without trouble!
چون مرا تو آفریدی کاهلی ** زخم‌خواری سست‌جنبی منبلی
Since Thou hast created me a lazybones, a receiver of blows, a slow mover, a sluggard,
بر خران پشت‌ریش بی‌مراد ** بار اسپان و استران نتوان نهاد
One cannot place on sore-backed luckless asses the load carried by horses and mules.
کاهلم چون آفریدی ای ملی ** روزیم ده هم ز راه کاهلی
Inasmuch as Thou, O perfect One, hast created me lazy, do Thou accordingly give me the daily bread by the way of laziness.
کاهلم من سایه‌ی خسپم در وجود ** خفتم اندر سایه‌ی این فضل و جود1455
I am lazy and sleeping in the shade in (the world of) existence: I sleep in the shade of this Bounty and Munificence.
کاهلان و سایه‌خسپان را مگر ** روزیی بنوشته‌ای نوعی دگر
Surely for them that are lazy and sleeping in the shade Thou hast prescribed a livelihood in another fashion.
هر که را پایست جوید روزیی ** هر که را پا نیست کن دلسوزیی
Every one that has a foot (power to move) seeks a livelihood: do Thou show some pity towards every one that has no foot.
رزق را می‌ران به سوی آن حزین ** ابر را باران به سوی هر زمین
Send the daily bread to that sorrowful one: cause the cloud to rain in the direction of every land.
چون زمین را پا نباشد جود تو ** ابر را راند به سوی او دوتو
Since the land has no foot, Thy munificence drives the clouds doubly towards it.
طفل را چون پا نباشد مادرش ** آید و ریزد وظیفه بر سرش1460
Since the babe has no foot (means of seeking nutriment), its mother comes and pours the ration (of milk) upon it.
روزیی خواهم بناگه بی تعب ** که ندارم من ز کوشش جز طلب
I crave a daily portion (that is bestowed) suddenly without fatigue (on my part), for I have naught of endeavour except the seeking.”
مدت بسیار می‌کرد این دعا ** روز تا شب شب همه شب تا ضحی
Thus was he praying for a long time, (all) day until night and all night until morning.
خلق می‌خندید بر گفتار او ** بر طمع‌خامی و بر بیگار او
The people were laughing at his words, at the folly of his hope, and at his contention,
که چه می‌گوید عجب این سست‌ریش ** یا کسی دادست بنگ بیهشیش
Saying, “Marvellous! What is he saying—this idiot? Or has some one given him beng (that is the cause) of senselessness?
راه روزی کسب و رنجست و تعب ** هر کسی را پیشه‌ای داد و طلب1465
The way of (getting) daily bread is work and trouble and fatigue; He (God) hath given every one a handicraft and (the capacity for) seeking (a livelihood):
اطلبوا الارزاق فی اسبابها ** ادخلو الاوطان من ابوابها
‘Seek ye your daily portions in the means thereof: enter your dwellings by their doors.’
شاه و سلطان و رسول حق کنون ** هست داود نبی ذو فنون
At present the King and ruler and messenger of God is the prophet David, one endowed with many accomplishments.
با چنان عزی و نازی کاندروست ** که گزیدستش عنایتهای دوست
Notwithstanding such glory and pride as is in him, forasmuch as the favours of the Friend have chosen him out—
معجزاتش بی شمار و بی عدد ** موج بخشایش مدد اندر مدد
His miracles are countless and innumerable, the waves of his bounty are tide upon tide:
هیچ کس را خود ز آدم تا کنون ** کی بدست آواز صد چون ارغنون1470
When has any one, even from Adam till now, had a hundred (melodious) voices like an organ,
که بهر وعظی بمیراند دویست ** آدمی را صوت خوبش کرد نیست
Which at every preaching causes (people) to die? His beautiful voice made two hundred human beings non-existent.