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3
1717-1766

  • 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:

  • چون برآیم بر سرکوه بلند ** آخر عقبه ببینم هوشمند
  • When I come up to the top of a high hill, I regard attentively the end of the pass;

  • پس همه پستی و بالایی راه ** دیده‌ام را وا نماید هم اله
  • Then too God reveals to my eye all the lowness and loftiness of the way,

  • هر قدم من از سر بینش نهم ** از عثار و اوفتادن وا رهم
  • (So that) I take every step with (clear) sight and am delivered from stumbling and falling,

  • تو ببینی پیش خود یک دو سه گام ** دانه بینی و نبینی رنج دام
  • (Whereas) thou dost not see two or three steps in front of thee: thou seest the bait, but thou dost not see the pain of the snare.

  • یستوی الاعمی لدیکم والبصیر ** فی المقام و النزول والمسیر 1755
  • Are the blind and the seeing equal before you (according to your opinion) in their abiding and their alighting and their journeying?”

  • چون جنین را در شکم حق جان دهد ** جذب اجزا در مزاج او نهد
  • When God gives a spirit to the embryo in the womb, He implants in its (the spirit's) temperament (the desire of) drawing particles together.

  • از خورش او جذب اجزا می‌کند ** تار و پود جسم خود را می‌تند
  • By means of food it draws the particles together and weaves the warp and woof of its body:

  • تا چهل سالش بجذب جزوها ** حق حریصش کرده باشد در نما
  • Till (the age of) forty years, God will have made it desirous of drawing particles together in (the process of) growth.

  • جذب اجزا روح را تعلیم کرد ** چون نداند جذب اجزا شاه فرد
  • The incomparable King taught the spirit to draw particles together: how should He (himself) not know how to draw particles together?

  • جامع این ذره‌ها خورشید بود ** بی غذا اجزات را داند ربود 1760
  • The assembler of (all) these motes was the (Divine) Sun: He knows how to seize thy (bodily) particles (and draw them together again) without nutrition.

  • آن زمانی که در آیی تو ز خواب ** هوش و حس رفته را خواند شتاب
  • At the moment when thou emergest from sleep, He quickly recalls the departed consciousness and sensation.

  • تا بدانی کان ازو غایب نشد ** باز آید چون بفرماید که عد
  • To the end that thou mayst know that those (faculties) have not become absent from Him, they come back (to thee) when He commands them to return.

  • اجتماع اجزای خر عزیر علیه السلام بعد از پوسیدن باذن الله و درهم مرکب شدن پیش چشم عزیر علیه السلام
  • How by permission of God the particles of the ass of ‘Uzayr were assembled after putrefaction and recompounded before the eyes of ‘Uzayr.

  • هین عزیرا در نگر اندر خرت ** که بپوسیدست و ریزیده برت
  • “Hey, ‘Uzayr, look upon thine ass which hath rotted and crumbled beside thee.

  • پیش تو گرد آوریم اجزاش را ** آن سر و دم و دو گوش و پاش را
  • We will collect its parts in thy presence—its head and tail and ears and legs.”

  • دست نه و جزو برهم می‌نهد ** پاره‌ها را اجتماعی می‌دهد 1765
  • There is no (visible) hand, and (yet) He is putting the parts together and giving a unitedness to the (scattered) pieces.

  • در نگر در صنعت پاره‌زنی ** کو همی‌دوزد کهن بی سوزنی
  • Consider the art of a Tailor who sews old rags (together) without a needle: