English    Türkçe    فارسی   

3
2230-2279

  • ما چو روباهان و پای ما کرام ** می‌رهاندمان ز صدگون انتقام 2230
  • We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.

  • حیله‌ی باریک ما چون دم ماست ** عشقها بازیم با دم چپ و راست
  • Our subtle contrivance is as our tails: we play fondly with our tails, left and right.

  • دم بجنبانیم ز استدلال و مکر ** تا که حیران ماند از ما زید و بکر
  • We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.

  • طالب حیرانی خلقان شدیم ** دست طمع اندر الوهیت زدیم
  • We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,

  • تا بافسون مالک دلها شویم ** این نمی‌بینیم ما کاندر گویم
  • That by means of guile we may gain possession of (the people's) hearts; we do not see that we are in a ditch.

  • در گوی و در چهی ای قلتبان ** دست وا دار از سبال دیگران 2235
  • You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!

  • چون به بستانی رسی زیبا و خوش ** بعد از آن دامان خلقان گیر و کش
  • When you arrive at a fair and beauteous garden, after that lay hold of the people's skirts and lead them.

  • ای مقیم حبس چار و پنج و شش ** نغز جایی دیگران را هم بکش
  • O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!

  • ای چو خربنده حریف کون خر ** بوسه گاهی یافتی ما را ببر
  • O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!

  • چون ندادت بندگی دوست دست ** میل شاهی از کجاات خاستست
  • Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?

  • در هوای آنک گویندت زهی ** بسته‌ای در گردن جانت زهی 2240
  • In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.

  • روبها این دم حیلت را بهل ** وقف کن دل بر خداوندان دل
  • O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).

  • در پناه شیر کم ناید کباب ** روبها تو سوی جیفه کم شتاب
  • (Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.

  • تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی
  • O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.

  • حق همی‌گوید نظرمان در دلست ** نیست بر صورت که آن آب و گلست
  • God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”

  • تو همی‌گویی مرا دل نیز هست ** دل فراز عرش باشد نه به پست 2245
  • You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.

  • در گل تیره یقین هم آب هست ** لیک زان آبت نشاید آب‌دست
  • Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,

  • زانک گر آبست مغلوب گلست ** پس دل خود را مگو کین هم دلست
  • Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”

  • آن دلی کز آسمانها برترست ** آن دل ابدال یا پیغامبرست
  • The heart that is higher than the heavens is the heart of the saint or the prophet.

  • پاک گشته آن ز گل صافی شده ** در فزونی آمده وافی شده
  • That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.

  • ترک گل کرده سوی بحر آمده ** رسته از زندان گل بحری شده 2250
  • It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.

  • آب ما محبوس گل ماندست هین ** بحر رحمت جذب کن ما را ز طین
  • (But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!

  • بحر گوید من ترا در خود کشم ** لیک می‌لافی که من آب خوشم
  • The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.

  • لاف تو محروم می‌دارد ترا ** ترک آن پنداشت کن در من درآ
  • Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”

  • آب گل خواهد که در دریا رود ** گل گرفته پای آب و می‌کشد
  • The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water's foot and is dragging (it back).

  • گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل 2255
  • If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.

  • آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را
  • What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).

  • همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان
  • Even so every lust in the world, whether it be (for) riches or power or bread—

  • هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند
  • Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.

  • این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست
  • This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).

  • جز به اندازه‌ی ضرورت زین مگیر ** تا نگردد غالب و بر تو امیر 2260
  • Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you.

  • سر کشیدی تو که من صاحب‌دلم ** حاجت غیری ندارم واصلم
  • You scornfully refused (help), saying, “I am the owner of a (purified) heart: I have no need of any one else, I am united (with God).”

  • آنچنانک آب در گل سر کشد ** که منم آب و چرا جویم مدد
  • That is as though the water in the earth should scornfully refuse, saying, “I am the water, and why should I seek aid?”

  • دل تو این آلوده را پنداشتی ** لاجرم دل ز اهل دل برداشتی
  • You fancied this polluted (heart) was the (pure) heart; consequently you averted your heart from those possessed of (purified) hearts.

  • خود روا داری که آن دل باشد این ** کو بود در عشق شیر و انگبین
  • Do you indeed think it possible that this heart which is in love with milk and honey should be that (pure) heart?

  • لطف شیر و انگبین عکس دلست ** هر خوشی را آن خوش از دل حاصلست 2265
  • The deliciousness of milk and honey is the reflexion of the (pure) heart: from that heart the sweetness of every sweet thing is derived.

  • پس بود دل جوهر و عالم عرض ** سایه‌ی دل چون بود دل را غرض
  • Hence the heart is the substance, and the world is the accident: how should the heart's shadow (reflexion) be the object of the heart's desire?

  • آن دلی کو عاشق مالست و جاه ** یا زبون این گل و آب سیاه
  • Is that (pure heart) the heart that is enamoured of riches and power, or is submissive to this black earth and water (the body),

  • یا خیالاتی که در ظلمات او ** می‌پرستدشان برای گفت و گو
  • Or to vain fancies which it worships in the darkness for the sake of fame?

  • دل نباشد غیر آن دریای نور ** دل نظرگاه خدا وانگاه کور
  • The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?

  • نه دل اندر صد هزاران خاص و عام ** در یکی باشد کدامست آن کدام 2270
  • The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?

  • ریزه‌ی دل را بهل دل را بجو ** تا شود آن ریزه چون کوهی ازو
  • Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.

  • دل محیطست اندرین خطه‌ی وجود ** زر همی‌افشاند از احسان و جود
  • The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.

  • از سلام حق سلامیها نثار ** می‌کند بر اهل عالم اختیار
  • It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.

  • هر که را دامن درستست و معد ** آن نثار دل بر آنکس می‌رسد
  • Whosoever's skirt is right and ready, the largesse of the heart comes to that person.

  • دامن تو آن نیازست و حضور ** هین منه در دامن آن سنگ فجور 2275
  • Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,

  • تا ندرد دامنت زان سنگها ** تا بدانی نقد را از رنگها
  • In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).

  • سنگ پر کردی تو دامن از جهان ** هم ز سنگ سیم و زر چون کودکان
  • You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).

  • از خیال سیم و زر چون زر نبود ** دامن صدقت درید و غم فزود
  • Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.

  • کی نماید کودکان را سنگ سنگ ** تا نگیرد عقل دامنشان به چنگ
  • How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?