بنگرم در غوره می بینم عیان ** بنگرم در نیست شی بینم عیان
I look on the unripe grape, and I see the wine clearly; I look on nonentity, and I see the entity clearly.
بنگرم سر عالمی بینم نهان ** آدم و حوا نرسته از جهان
I look on the inmost consciousness, and I see a universe hidden, (with) Adam and Eve not (yet) arisen from the world.
مر شما را وقت ذرات الست ** دیده‌ام پا بسته و منکوس و پست
You I have seen, fettered and overthrown and abject, at the time (when mankind were assembled in the shape) of ants (on the Day) of Alast.
از حدوث آسمان بی عمد ** آنچ دانسته بدم افزون نشد
That which I had (already) known was not increased by the coming into existence of the pillarless heaven.
من شما را سرنگون می‌دیده‌ام ** پیش از آن کز آب و گل بالیده‌ام4545
I have ever seen you (fallen) headlong, ere I grew from the water and the clay.
نو ندیدم تا کنم شادی بدان ** این همی‌دیدم در آن اقبالتان
I did not see (anything) new, that I should rejoice thereat: I used to see this (same thing) during your former prosperity.
بسته‌ی قهر خفی وانگه چه قهر ** قند می‌خوردید و در وی درج زهر
Bound in (the chains of) invisible Wrath—and then what (a fearful) Wrath!— ye were eating sugar wherein poison was contained.
این چنین قندی پر از زهر ار عدو ** خوش بنوشد چت حسد آید برو
If thy enemy delight in eating such a poisonous sugar, what envy of him would come to thee?
با نشاط آن زهر می‌کردید نوش ** مرگتان خفیه گرفته هر دو گوش
Ye were eating that poison with glee, (while) Death had secretly laid hold of both your ears.
من نمی‌کردم غزا از بهر آن ** تا ظفر یابم فرو گیرم جهان4550
I did not make war for the sake of gaining victory and conquering the world,
کین جهان جیفه‌ست و مردار و رخیص ** بر چنین مردار چون باشم حریص
For this world is a carcase and carrion and vile: how should I be covetous of such carrion as this?
سگ نیم تا پرچم مرده کنم ** عیسی‌ام آیم که تا زنده‌ش کنم
I am not a dog that I should tear off the top-knot of the dead; I am (like) Jesus: I come to make him (the dead) living.
زان همی‌کردم صفوف جنگ چاک ** تا رهانم مر شما را از هلاک
I was cleaving the battle-ranks for the purpose that I might deliver you from destruction.
زان نمی‌برم گلوهای بشر ** تا مرا باشد کر و فر و حشر
I do not cut men's throats in order that power and glory and followers may be mine,
زان همی‌برم گلویی چند تا ** زان گلوها عالمی یابد رها4555
(But) I cut some throats in order that a (whole) world (of people) may obtain deliverance from those throats,
که شما پروانه‌وار از جهل خویش ** پیش آتش می‌کنید این حمله کیش
For ye in your ignorance make a habit of rushing thus, like moths, at the fire,
من همی‌رانم شما را همچو مست ** از در افتادن در آتش با دو دست
(While) I, (furiously) as a drunken man, drive you away with both hands (to save you) from falling into the fire.
آنک خود را فتحها پنداشتید ** تخم منحوسی خود می‌کاشتید
That which ye deemed victories for yourselves—(thereby) ye were sowing the seed of your damnation.
یکدگر را جد جد می‌خواندید ** سوی اژدرها فرس می‌راندید
Ye were calling one another most earnestly (to fight against me), (and by doing so) ye were riding your horses towards the dragon.
قهر می‌کردید و اندر عین قهر ** خود شما مقهور قهر شیر دهر4560
Ye were overpowering (me), whilst in the very act of overpowering ye yourselves were being overpowered by the lion (which is) Time.”
بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.
دزد قهرخواجه کرد و زر کشید ** او بدان مشغول خود والی رسید
The robber overpowered (murdered) the merchant and carried off the gold: he was just engaged in that (business), (when) the magistrate arrived.
گر ز خواجه آن زمان بگریختی ** کی برو والی حشر انگیختی
If at that time he had fled from the merchant, how should the magistrate have set the police on him?
قاهری دزد مقهوریش بود ** زانک قهر او سر او را ربود
The robber's overpowering (the merchant) was (in reality) his being overpowered (and punished), because his act of violence took away his head (life).
غالبی بر خواجه دام او شود ** تا رسد والی و بستاند قود
(His) prevailing over the merchant becomes a trap for him, in order that the magistrate may arrive and take retaliation (on the murderer).
ای که تو بر خلق چیره گشته‌ای ** در نبرد و غالبی آغشته‌ای4565
O thou that hast become mighty over the people and art steeped in warfare and victory,
آن به قاصد منهزم کردستشان ** تا ترا در حلقه می‌آرد کشان
That One (God) hath purposely caused them to be routed, that all the while drawing thee on He may (at last) bring thee into the net.
هین عنان در کش پی این منهزم ** در مران تا تو نگردی منخزم
Beware, draw rein! Do not push on in pursuit of this fugitive, lest thou have thy nostrils pierced with a nose-ring.
چون کشانیدت بدین شیوه به دام ** حمله بینی بعد از آن اندر زحام
When by this device He hath drawn thee into the trap, after that thou wilt see the onset (of the people) pressing in crowds (upon thee).
عقل ازین غالب شدن کی گشت شاد ** چون درین غالب شدن دید او فساد
When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?
تیزچشم آمد خرد بینای پیش ** که خدایش سرمه کرد از کحل خویش4570
The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.
گفت پیغامبر که هستند از فنون ** اهل جنت در خصومتها زبون
The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—
از کمال حزم و س الظن خویش ** نه ز نقص و بد دلی و ضعف کیش
Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.
در فره دادن شنیده در کمون ** حکمت لولا رجال مومنون
In giving the advantage (to their enemies) they have hearkened in secret to the wisdom of (the text), Had not there been true-believing men….
دست‌کوتاهی ز کفار لعین ** فرض شد بهر خلاص مومنین
To keep their hands off the accursed infidels became a duty for the sake of delivering the true believers.
قصه‌ی عهد حدیبیه بخوان ** کف ایدیکم تمامت زان بدان4575
Read the story of the covenant of Hudaybiya: (it was) He (who) restrained your hands (from them): from that (saying) perceive (what is the meaning of) the whole (story).
نیز اندر غالبی هم خویش را ** دید او مغلوب دام کبریا
Even in victory he (the Prophet) deemed himself subdued by the snare of Divine Majesty.
زان نمی‌خندم من از زنجیرتان ** که بکردم ناگهان شبگیرتان
“’Tis not because I suddenly marched against you before dawn (and took you captive) that I laugh at your chains;
زان همی‌خندم که با زنجیر و غل ** می‌کشمتان سوی سروستان و گل
I laugh because I am dragging you in chains and shackles to the cypress garden and the roses (of Paradise).
ای عجب کز آتش بی‌زینهار ** بسته می‌آریمتان تا سبزه‌زار
O wonder, that we are bringing you in bonds from the merciless fire to the place abounding in verdure;
از سوی دوزخ به زنجیر گران ** می‌کشمتان تا بهشت جاودان4580
With heavy chains I am dragging you from the direction of Hell to the everlasting Paradise.”
هر مقلد را درین ره نیک و بد ** همچنان بسته به حضرت می‌کشد
Every blind follower in this Way, be he good or evil, He (God) is dragging, bound like that, into His Presence.
جمله در زنجیر بیم و ابتلا ** می‌روند این ره بغیر اولیا
All go along this Way in the chains of fear and tribulation, except the saints.
می‌کشند این راه را بیگاروار ** جز کسانی واقف از اسرار کار
They are dragged along this Way reluctantly, except those persons who are acquainted with the mysteries of the (Divine) action.
جهد کن تا نور تو رخشان شود ** تا سلوک و خدمتت آسان شود
Endeavour that thy (inward) light become radiant, so that thy travelling (in the path of devotion) and service (to God) may be made easy.
کودکان را می‌بری مکتب به زور ** زانک هستند از فواید چشم‌کور4585
You take children to school by force, because they are blind to the benefits (of knowledge);
چون شود واقف به مکتب می‌دود ** جانش از رفتن شکفته می‌شود
(But) when he (the child) becomes aware (of the benefits), he runs to school: his soul expands (with joy) at going.
می‌رود کودک به مکتب پیچ پیچ ** چون ندید از مزد کار خویش هیچ
A child goes to school in sore distress because he has seen nothing of the wages for his work;
چون کند در کیسه دانگی دست‌مزد ** آنگهان بی‌خواب گردد شب چو دزد
When he puts in his purse a single dáng earned by his handiwork, then he goes without sleep at night, like the thief.
جهد کن تا مزد طاعت در رسد ** بر مطیعان آنگهت آید حسد
Endeavour that the wages for obedience (to God) may arrive: then you will envy the obedient.
(The command) come against your will is for him that has become a blind follower (of religion); come willingly is for him that is moulded of sincerity.