دست ما و پای ما و مغز و پوست ** باد ای والی فدای حکم دوست1690
May my hand and my foot and brain and skin be offered in sacrifice, O governer, to the decree of the Beloved!
قسم من بود این ترا کردم حلال ** تو ندانستی ترا نبود وبال
‘Twas my (destined) lot. I absolve thee from this. Thou didst not know: thou hast no guilt (to answer for).
و آنک او دانست او فرمان‌رواست ** با خدا سامان پیچیدن کجاست
And He that knew, He is the One whose command is (every-where) carried into execution: where is the power of struggling with God?”
ای بسا مرغی پریده دانه‌جو ** که بریده حلق او هم حلق او
Oh, many the bird flying in search of grain whose gullet was cut by its gullet (greediness)!
ای بسا مرغی ز معده وز مغص ** بر کنار بام محبوس قفص
Oh, many the bird that, through its belly (appetite) and pangs of hunger, was made captive in a cage on the edge of a terrace!
ای بسا ماهی در آب دوردست ** گشته از حرص گلو ماخوذ شست1695
Oh, many the fish that, because of its gullet’s greed, was caught by a hook in water hard to reach!
ای بسا مستور در پرده بده ** شومی فرج و گلو رسوا شده
Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of lust and gluttony! [Oh, many the chaste (woman) in a curtained bower that was brought to open shame by the misfortune of (her) vulva and throat!]
ای بسا قاضی حبر نیک‌خو ** از گلو و رشوتی او زردرو
Oh, many the learned and honest judge that was disgraced by greed and bribery!
بلک در هاروت و ماروت آن شراب ** از عروج چرخشان شد سد باب
Nay, in the case of Hárút and Márút that wine (of lust) debarred them from ascending to Heaven.
با یزید از بهر این کرد احتراز ** دید در خود کاهلی اندر نماز
On this account Báyazíd took precaution: he observed in himself remissness in (the performance of) the ritual prayer.
از سبب اندیشه کرد آن ذو لباب ** دید علت خوردن بسیار از آب1700
(When) that possessor of the marrow (of spiritual knowledge) meditated concerning the cause, he perceived that the cause was (too) much water-drinking.
گفت تا سالی نخواهم خورد آب ** آنچنان کرد و خدایش داد تاب
He said, “For a year I will not drink water.” He acted accordingly, and God bestowed on him the power (to abstain).
این کمینه جهد او بد بهر دین ** گشت او سلطان و قطب العارفین
This was his least penance for the Religion’s sake: he became a (spiritual) sultan and the Pole of the Gnostics.
چون بریده شد برای حلق دست ** مرد زاهد را در شکوی ببست
Since the ascetic’s hand had been cut off by reason of his gullet (appetite), he closed the door of complaint.
شیخ اقطع گشت نامش پیش خلق ** کرد معروفش بدین آفات حلق
His name amongst the people came to be Shaykh Aqta’:the calamities (which he suffered because) of his gullet made him well-known by this (name).
کرامات شیخ اقطع و زنبیل بافتن او بدو دست
The miraculous gifts of Shaykh Aqta’, and how he used to weave palm-leaf baskets with both hands.
در عریش او را یکی زایر بیافت ** کو بهر دو دست می زنبیل بافت1705
A visitor found him in his hut, (and saw) that he was weaving a basket with both hands.
گفت او را ای عدو جان خویش ** در عریشم آمده سر کرده پیش
He (the Shaykh) said to him, “O enemy of thine own life, who hast come putting thy head into my hut.
این چراکردی شتاب اندر سباق ** گفت از افراط مهر و اشتیاق
Why hast thou made such hot haste?” He replied, “From excess of love and longing.”
پس تبسم کرد و گفت اکنون بیا ** لیک مخفی دار این را ای کیا
Then he (the Shaykh) smiled and said, “Now come in, but keep this (thing) secret, O noble sir.
تا نمیرم من مگو این با کسی ** نه قرینی نه حبیبی نه خسی
Till I die, do not tell this to any one, neither to a comrade nor to a beloved nor to a worthless fellow.”
بعد از آن قومی دگر از روزنش ** مطلع گشتند بر بافیدنش1710
Afterwards other folk, (looking) through his window, became acquainted with his weaving.
گفت حکمت را تو دانی کردگار ** من کنم پنهان تو کردی آشکار
He said, “O Creator, Thou knowest the wisdom (the purpose in this). I conceal (my secret), Thou hast revealed it.”
آمد الهامش که یکچندی بدند ** که درین غم بر تو منکر می‌شدند
The Divine inspiration came to him: “There were a number of people who were beginning to disbelieve in thee in (consequence of) this affliction,
که مگر سالوس بود او در طریق ** که خدا رسواش کرد اندر فریق
Saying, ‘Perchance he was a hypocrite in the Way (of God), so that God made him infamous among humankind.’
من نخواهم کان رمه کافر شوند ** در ضلالت در گمان بد روند
I don not wish that that party should become infidels and in thinking evil (of thee) fall into perdition;
این کرامت را بکردیم آشکار ** که دهیمت دست اندر وقت کار1715
(Hence) We divulged this miracle- (namely), that We give thee a hand in thy working-time-
تا که آن بیچارگان بد گمان ** رد نگردند از جناب آسمان
To the end that these wretched evil-thinking men may not be turned back from the Lord of Heaven.
من ترا بی این کرامتها ز پیش ** خود تسلی دادمی از ذات خویش
Erstwhile, indeed, without these miracles I was giving thee consolation from My Person;
این کرامت بهر ایشان دادمت ** وین چراغ از بهر آن بنهادمت
This miracle I have given thee for their sake, and on that account have I bestowed on thee this (spiritual) lamp.
تو از آن بگذشته‌ای کز مرگ تن ** ترسی وز تفریق اجزای بدن
Thou art past being afraid of bodily death and dismemberment of the limbs.
وهم تفریق سر و پا از تو رفت ** دفع وهم اسپر رسیدت نیک زفت1720
Vain imagination concerning the dismemberment of head and foot has gone from thee: there has come to thee, for a defence against imagination, a shield exceeding strong.”
سبب جرات ساحران فرعون بر قطع دست و پا
The reason why the magicians of Pharaoh had courage to suffer the amputation of their hands and feet.
ساحران را نه که فرعون لعین ** کرد تهدید سیاست بر زمین
Is it not (the fact) that the accursed Pharaoh threatened (the magicians with) punishment on the earth,
که ببرم دست و پاتان از خلاف ** پس در آویزم ندارمتان معاف
Saying, “I will cut off your hands and feet on opposite sides, then I will hang you up: I will not hold you exempt (from punishment)”?
او همی‌پنداشت کایشان در همان ** وهم و تخویفند و وسواس و گمان
He thought that they were (still) in the same imagination and terror and distraction and doubt,
که بودشان لرزه و تخویف و ترس ** از توهمها و تهدیدات نفس
So that they would be trembling and terrified and affrighted by the vain imaginings and threats of the carnal soul.
او نمی‌داست کایشان رسته‌اند ** بر دریچه‌ی نور دل بنشسته‌اند1725
He did not know that they had been delivered and were seated at the window of the light of the heart;
این جهان خوابست اندر ظن مه‌ایست ** گر رود درخواب دستی باک نیست
(And that) they had recognised (the difference of) their (bodily) shadows from their (real) selves, and were brisk and alert and happy and exulting;
گر بخواب اندر سرت ببرید گاز ** هم سرت بر جاست و هم عمرت دراز
(And that), if the mortar of the Sky (Fortune) should pound them small a hundred times in this miry place (the material world),
گر ببینی خواب در خود را دو نیم ** تن‌درستی چون بخیزی نی سقیم
(Yet), since they had seen the origin of this (corporeal) composition, they were not afraid of the derivatives (which belong to the domain) of imagination.
حاصل اندر خواب نقصان بدن ** نیست باک و نه دوصد پاره شدن
This world is a dream—do not rest in (false) opinion; if in dream a hand go (be lost), ’tis no harm.
این جهان را که بصورت قایمست ** گفت پیغامبر که حلم نایمست1730
If in dream a pruning-fork has cut off your head, not only is your head (still) in its place but your life is (still) prolonged.
از ره تقلید تو کردی قبول ** سالکان این دیده پیدا بی رسول
If in dream you see yourself (cut) in two halves, you are sound in body when you rise, not sick.
روز در خوابی مگو کین خواب نیست ** سایه فرعست اصل جز مهتاب نیست
The sum (of the matter is this): in dreams it is no harm for the body to be maimed or to be torn into two hundred pieces.
خواب و بیداریت آن دان ای عضد ** که ببیند خفته کو در خواب شد
The Prophet said of this world, which is substantial in appearance, that it is the sleeper's dream.
او گمان برده که این دم خفته‌ام ** بی‌خبر زان کوست درخواب دوم
You have accepted this (statement) conventionally, (but) the travellers (on the mystic Way) have beheld this (truth) clairvoyantly, without (relation from) the Prophet.
هاون گردون اگر صد بارشان ** خرد کوبد اندرین گلزارشان1735
You are asleep in the daytime: do not say that this is not sleep. The shadow (reflexion) is derivative, the origin (of it) is naught but the moonlight.
اصل این ترکیب را چون دیده‌اند ** از فروع وهم کم ترسیده‌اند
Know, O comrade, that your sleep and waking (your life in this world) is as though a sleeper should dream that he has gone to sleep.
سایه‌ی خود را ز خود دانسته‌اند ** چابک و چست و گش و بر جسته‌اند
He thinks, “Now I am asleep,” (and is) unaware that he is (really) in the second sleep.
کوزه‌گر گر کوزه‌ای را بشکند ** چون بخواهد باز خود قایم کند
If the potter break a pot, he himself will restore it (to a perfect state) when he wishes.
کور را هر گام باشد ترس چاه ** با هزاران ترس می‌آید براه
The blind man at every step is afraid of (falling into) the pit: he walks on the road with a thousand fears;