ظاهر آن اختران قوام ما ** باطن ما گشته قوام سما520
The outward (aspect) of those stars is our ruler, (but) our inward (essence) has become the ruler of the sky.
در بیان آنک حکما گویند آدمی عالم صغریست و حکمای اللهی گویند آدمی عالم کبریست زیرا آن علم حکما بر صورت آدمی مقصور بود و علم این حکما در حقیقت حقیقت آدمی موصول بود
Explaining that (while) philosophers say that Man is the microcosm, theosophists say that Man is the macrocosm, the reason being that philosophy is confined to the phenomenal form of Man, whereas theosophy is connected with the essential truth of his true nature.
پس به صورت عالم اصغر توی ** پس به معنی عالم اکبر توی
Therefore in form thou art the microcosm, therefore in reality thou art the macrocosm.
ظاهر آن شاخ اصل میوه است ** باطنا بهر ثمر شد شاخ هست
Externally the branch is the origin of the fruit; intrinsically the branch came into existence for the sake of the fruit.
گر نبودی میل و اومید ثمر ** کی نشاندی باغبان بیخ شجر
If there had not been desire and hope of the fruit, how should the gardener have planted the root of the tree?
پس به معنی آن شجر از میوه زاد ** گر به صورت از شجر بودش ولاد
Therefore in reality the tree was born of the fruit, (even) if in appearance it (the fruit) was generated by the tree.
مصطفی زین گفت که آدم و انبیا ** خلف من باشند در زیر لوا525
Hence Mustafá (Mohammed) said, “Adam and the (other) prophets are (following) behind me under (my) banner.”
بهر این فرموده است آن ذو فنون ** رمز نحن اخرون السابقون
For this reason that master of (all) sorts of knowledge has uttered the allegorical saying, “We are the last and the foremost.”
گر بصورت من ز آدم زاده‌ام ** من به معنی جد جد افتاده‌ام
(That is to say), “If in appearance I am born of Adam, in reality I am the forefather of (every) forefather,
کز برای من بدش سجده‌ی ملک ** وز پی من رفت بر هفتم فلک
Since the worship of the angels was (rendered) to him for my sake, and he ascended to the Seventh Heaven on my account.
پس ز من زایید در معنی پدر ** پس ز میوه زاد در معنی شجر
Therefore in reality the Father (Adam) was born of me, therefore in reality the tree was born of the fruit.”
اول فکر آخر آمد در عمل ** خاصه فکری کو بود وصف ازل530
The thought (idea), which is first, comes last into actuality, in particular the thought that is eternal.
حاصل اندر یک زمان از آسمان ** می‌رود می‌آید ایدر کاروان
To sum up, in a single moment the caravan is going from Heaven and coming here.
نیست بر این کاروان این ره دراز ** کی مفازه زفت آید با مفاز
This way is not long for this caravan: how should the desert show itself formidable to him who has been granted success (by God)?
دل به کعبه می‌رود در هر زمان ** جسم طبع دل بگیرد ز امتنان
The heart (spirit) is faring to the Ka‘ba at every moment, and through (Divine) bounty the body assumes the nature of the heart.
این دراز و کوتهی مر جسم راست ** چه دراز و کوته آنجا که خداست
This longness and shortness appertains to the body: where God is, what is “long” and “short”?
چون خدا مر جسم را تبدیل کرد ** رفتنش بی‌فرسخ و بی‌میل کرد535
When God has transmuted the body, He makes its faring to be without league or mile.
صد امیدست این زمان بردار گام ** عاشقانه ای فتی خل الکلام
There are a hundred hopes at this (present) time. Step (forward), O youth, like a (true) lover and relinquish (idle) disputation.
گرچه پله‌ی چشم بر هم می‌زنی ** در سفینه خفته‌ای ره می‌کنی
Albeit thou art closing thine eyelids, thou art asleep in the ship and voyaging (in safety).
تفسیر این حدیث کی مثل امتی کمثل سفینة نوح من تمسک بها نجا و من تخلف عنها غرق
Exposition of the Hadíth, "The parable of my community is the parable of the Ship (Ark) of Noah: whoso shall cleave to it is saved, and whoso shall hold back from it is drowned."
بهر این فرمود پیغامبر که من ** هم‌چو کشتی‌ام به طوفان زمن
On this account the Prophet said, “I am as the Ship (Ark) in the Flood of Time.
ما و اصحابم چو آن کشتی نوح ** هر که دست اندر زند یابد فتوح
I and my Companions are as the Ship of Noah: whoso clings (to us) will gain (spiritual) graces.”
چونک با شیخی تو دور از زشتیی ** روز و شب سیاری و در کشتیی540
When you are with the Shaykh you are far removed from wickedness: day and night you are a traveller and in a ship.
در پناه جان جان‌بخشی توی ** کشتی اندر خفته‌ای ره می‌روی
You are under the protection of a life-giving spirit: you are asleep in the ship, you are going on the way.
مسکل از پیغامبر ایام خویش ** تکیه کم کن بر فن و بر کام خویش
Do not break with the prophet of your days: do not rely on your own skill and footsteps.
گرچه شیری چون روی ره بی‌دلیل ** خویش‌بین و در ضلالی و ذلیل
Lion though you are, you are self-conceited and in error and contemptible when you go on the way without a guide.
هین مپر الا که با پرهای شیخ ** تا ببینی عون و لشکرهای شیخ
Beware! Do not fly but with the wings of the Shaykh, that you may see (receive) the aid of the armies of the Shaykh.
یک زمانی موج لطفش بال تست ** آتش قهرش دمی حمال تست545
At one time the wave of his mercy is your pinion, at another moment the fire of his wrath is your carrier.
قهر او را ضد لطفش کم شمر ** اتحاد هر دو بین اندر اثر
Do not reckon his wrath to be the contrary of his mercy: behold the oneness of both (these qualities) in the effect.
یک زمان چون خاک سبزت می‌کند ** یک زمان پر باد و گبزت می‌کند
At one time he will make you green like the earth, at another time he will make you full of wind, and big.
جسم عارف را دهد وصف جماد ** تا برو روید گل و نسرین شاد
He gives the quality of inorganic things to the body of the knower (of God), in order that gay roses and eglantines may grow on it;
لیک او بیند نبیند غیر او ** جز به مغز پاک ندهد خلد بو
But he (the Shaykh) alone sees (them), none sees but he: Paradise yields no scent but to the purified brain.
مغز را خالی کن از انکار یار ** تا که ریحان یابد از گلزار یار550
Empty your brain of disbelief in the Friend, that it may feel sweet odours from the rose-garden of the Friend;
تا بیابی بوی خلد از یار من ** چون محمد بوی رحمن از یمن
So that you may feel the scent of Paradise from my Friend, as Mohammed the scent of the Merciful (God) from Yemen.
در صف معراجیان گر بیستی ** چون براقت بر کشاند نیستی
If you stand in the rank of those who make the (spiritual) ascension, not-being (self-naughtedness) will bear you aloft, like Buráq.
نه چو معراج زمینی تا قمر ** بلک چون معراج کلکی تا شکر
’Tis not like the ascension of a piece of earth (an earthly being) to the moon; nay, but like the ascension of a cane to sugar.
نه چو معراج بخاری تا سما ** بل چو معراج جنینی تا نهی
’Tis not like the ascension of a vapour to the sky; nay, but like the ascension of an embryo to rationality.
The steed of not-being (self-naughtedness) became a goodly Buráq: it brings you to (real) existence, if you are non-existent (self-naughted).
کوه و دریاها سمش مس می‌کند ** تا جهان حس را پس می‌کند
Its hoof brushes the mountains and seas till it puts the world of sense perception behind.
پا بکش در کشتی و می‌رو روان ** چون سوی معشوق جان جان روان
Set your foot into the ship and keep going quickly, like the soul going towards the soul's Beloved.
دست نه و پای نه رو تا قدم ** آن چنانک تاخت جانها از عدم
(With) no hands and no feet, go to Eternity in the same fashion as that in which the spirits sped from non-existence.
بردریدی در سخن پرده‌ی قیاس ** گر نبودی سمع سامع را نعاس
If there had not been somnolence (dullness and inattention) in the hearer's hearing, the veil of logical reasoning would have been torn asunder in the discourse.
ای فلک بر گفت او گوهر ببار ** از جهان او جهانا شرم دار560
O Heaven, shower pearls on his (the Shaykh's) rede! O World, have shame of (be abashed by) his world!
گر بباری گوهرت صد تا شود ** جامدت بیننده و گویا شود
If thou wilt shower (pearls), thy substance will become (increased in splendour) hundredfold: thy inorganic (matter) will become seeing and speaking.
پس نثاری کرده باشی بهر خود ** چونک هر سرمایه‌ی تو صد شود
Therefore thou wilt have scattered a largesse for thine own sake, inasmuch as every stock of thine will be centupled.
قصه‌ی هدیه فرستادن بلقیس از شهر سبا سوی سلیمان علیه‌السلام
Story of Bilqís' sending a gift from the city of Sabá to Solomon, on whom be peace.
هدیه‌ی بلقیس چل استر بدست ** بار آنها جمله خشت زر بدست
The gift of Bilqís was forty mules: their whole load consisted of bricks of gold.
چون به صحرای سلیمانی رسید ** فرش آن را جمله زر پخته دید
When he (the envoy) reached the open plain, belonging to Solomon, he saw that its carpet was (made) entirely of solid gold.
بر سر زر تا چهل منزل براند ** تا که زر را در نظر آبی نماند565
He rode on gold for the distance of forty stages, till gold had no more esteem in his sight.
بارها گفتند زر را وا بریم ** سوی مخزن ما چه بیگار اندریم
(Many) times they said, “Let us take the gold back to the treasury: what a (fruitless) quest are we (engaged) in!
عرصه‌ای کش خاک زر ده دهیست ** زر به هدیه بردن آنجا ابلهیست
A spacious land of which the soil is pure gold—to bring gold thither as a gift is folly.”
ای ببرده عقل هدیه تا اله ** عقل آنجا کمترست از خاک راه
O thou who hast brought intelligence to God as a gift, there intelligence is less (in value) than the dust of the road.
چون کساد هدیه آنجا شد پدید ** شرمساریشان همی واپس کشید
When the worthlessness of the gift became apparent there (in Solomon's kingdom), shamefacedness was drawing them back (towards Bilqís);