You are your own bird your own prey, and your own snare; you are your own seat of honour, your own floor, and your own root.
جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست
The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).
گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین
If you are born of Adam, sit like him and behold all his progeny in yourself
چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست810
What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city?
این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب
This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.
پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله
How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."
هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی
“Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم
And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا
My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده815
O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”
احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت
(Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان
This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست
This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),
لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود
But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.
کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر820
The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible.
قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان
When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.
دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش
The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.
جسم ما روپوش ما شد در جهان ** ما چو دریا زیر این که در نهان
Our body is our veil in the world: we are like a sea hidden beneath this straw.
شاه دین را منگر ای نادان بطین ** کین نظر کردست ابلیس لعین
O fool, do not regard the king of the (true) Religion as clay; for the accursed Iblís took this view (of Adam).
کی توان اندود این خورشید را ** با کف گل تو بگو آخر مرا825
How is it possible to daub this sun with a handful of earth? Pray, tell me (that)!
گر بریزی خاک و صد خاکسترش ** بر سر نور او برآید بر سرش
Though you pour earth and a hundred ashes over its light, it will come up above them.
که کی باشد کو بپوشد روی آب ** طین کی باشد کو بپوشد آفتاب
Who (what) is straw that it should cover the face of the water? Who (what) is clay that it should cover the sun?
خیز بلقیسا چو ادهم شاه‌وار ** دود ازین ملک دو سه روزه بر آر
O Bilqís arise royally, like (Ibráhím son of) Adham: raise the smoke from (consume utterly) this kingdom of two or three days’ duration.
باقی قصه‌ی ابراهیم ادهم قدس‌الله سره
The remainder of the story of Ibráhím son of Adham, may God sanctify his spirit.
بر سر تختی شنید آن نیک‌نام ** طقطقی و های و هویی شب ز بام
(Reclining) on a throne, that man of good name heard at night a noise of tramping and shrill cries from the roof.
گامهای تند بر بام سرا ** گفت با خود این چنین زهره کرا830
(He heard) loud footsteps on the roof of the palace, and said to himself, “Who dares to do this?”
بانگ زد بر روزن قصر او که کیست ** این نباشد آدمی مانا پریست
He shouted, at the palace-window, “Who is it? This is not a man, belike it is a genie.
سر فرو کردند قومی بوالعجب ** ما همی گردیم شب بهر طلب
A wondrous folk put their heads down (from the roof), (saying), “We are going round by night for the purpose of search.”
هین چه می‌جویید گفتند اشتران ** گفت اشتر بام بر کی جست هان
“Eh, what are ye seeking?” “Camels,” they replied. He said, “Take heed! who ever sought camel on a roof?”
پس بگفتندش که تو بر تخت جاه ** چون همی جویی ملاقات اله
Then they said to him, “How art thou seeking to meet with God on the throne of state?”
خود همان بد دیگر او را کس ندید ** چون پری از آدمی شد ناپدید835
That was all. None saw him again: he vanished like a genie from (the sight of) man.
معنی‌اش پنهان و او در پیش خلق ** خلق کی بینند غیر ریش و دلق
His reality (real self) was hidden, though he was in people’s presence: how should the people see aught but beard and frock (of the dervish)?
چون ز چشم خویش و خلقان دور شد ** هم‌چو عنقا در جهان مشهور شد
When he became far (disappeared) from his own and the people’s eyes, he became renowned in the world, like the ‘Anqá.