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3
1701-1750

  • 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 بافت 1705
  • 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 بافیدنش 1710
  • 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 کار 1715
  • (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 زفت 1720
  • 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 بنشسته‌اند 1725
  • 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 نایمست 1730
  • 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 گلزارشان 1735
  • 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;

  • مرد بینا دید عرض راه را ** پس بداند او مغاک و چاه را 1740
  • (But) the seeing man has seen the width of the road, so he knows (all about) the hole and the pit;

  • پا و زانواش نلرزد هر دمی ** رو ترش کی دارد او از هر غمی
  • His legs and knees do not tremble at any time: how should he look sour because of any affliction?

  • خیز فرعونا که ما آن نیستیم ** که بهر بانگی و غولی بیستیم
  • “Arise, O Pharaoh (and do thy worst)! for we are not such (so deluded) as to stop at every cry and (every) ghoul.

  • خرقه‌ی ما را بدر دوزنده هست ** ورنه ما را خود برهنه‌تر به است
  • Rend our (bodily) mantle! There is One who will sew (it again); and if not, truly the more naked we are, the better for us.

  • بی لباس این خوب را اندر کنار ** خوش در آریم ای عدو نابکار
  • Without raiment we would fain clasp this Beauteous One to our bosoms, O enemy good-for-naught!

  • خوشتر از تجرید از تن وز مزاج ** نیست ای فرعون بی الهام گیج 1745
  • There is nothing sweeter than to be stripped of the body and the (bodily) temperament, O stupid uninspired Pharaoh!”

  • حکایت استر پیش شتر کی من بسیار در رو می‌افتم و تو نمی‌افتی الا به نادر
  • How the mule related (his story) to the camel, saying, “I am often falling on my face, while thou fallest but seldom.”

  • گفت استر با شتر کای خوش رفیق ** در فراز و شیب و در راه دقیق
  • Said the mule to the camel, “O good friend, in hill and dale and in the obscure (difficult) track

  • تو نه آیی در سر و خوش می‌روی ** من همی‌آیم بسر در چون غوی
  • Thou dost not tumble on thy head but goest happily along, while I am tumbling on my head, like one who has lost his way.

  • من همی‌افتم برو در هر دمی ** خواه در خشکی و خواه اندر نمی
  • At every moment I am falling on my face, whether (it be) in a dry place or a wet.

  • این سبب را باز گو با من که چیست ** تا بدانم من که چون باید بزیست
  • Declare to me what is the cause of this, that I may know how I must live.”

  • گفت چشم من ز تو روشن‌ترست ** بعد از آن هم از بلندی ناظرست 1750
  • He (the camel) said, “My eye is clearer than thine; furthermore, it is also looking from on high: