اصل آن شاخست هفتم آسمان ** اصل این شاخست از نار و دخان
The origin of that bough is the Seventh Heaven, the origin of this bough is from fire and smoke.
هست مانندا به صورت پیش حس ** که غلط‌بینست چشم و کیش حس
To sense-perception they are similar in appearance, for the eye and habit of sense-perception is seeing falsely;
هست آن پیدا به پیش چشم دل ** جهد کن سوی دل آ جهد المقل
(But) that (difference) is manifest to the eye of the heart (spirit): exert thyself, advance towards the heart (spirit) with the exertion of one whose means are small.
ور نداری پا بجنبان خویش را ** تا ببینی هر کم و هر بیش را
And if thou hast no foot (means), (yet) bestir thyself that thou mayst behold every less and more.
در معنی این بیت «گر راه روی راه برت بگشایند ور نیست شوی بهستیت بگرایند»
On the meaning of this verse: “If thou fare on the Way, the Way will be revealed to thee; and if thou become nonexistent, (real) existence will be conferred on thee.”
گر زلیخا بست درها هر طرف ** یافت یوسف هم ز جنبش منصرف 1105
Though Zalíkhá shut the doors on every side, still Joseph gained return (to safety) by bestirring himself.
باز شد قفل و در و شد ره پدید ** چون توکل کرد یوسف برجهید
Lock and door opened, and the way (out) appeared: when Joseph put trust in God, he escaped.
گر چه رخنه نیست عالم را پدید ** خیره یوسف‌وار می‌باید دوید
Though the world hath no visible crevice (means of exit), (yet) one must run (to and fro) recklessly, like Joseph,
تا گشاید قفل و در پیدا شود ** سوی بی‌جایی شما را جا شود
In order that the lock may open and the doorway become clear, and the region of non-spatiality become your dwelling-place.
آمدی اندر جهان ای ممتحن ** هیچ می‌بینی طریق آمدن
Thou camest into the world, O afflicted one: dost thou ever see the way of thy coming?
تو ز جایی آمدی وز موطنی ** آمدن را راه دانی هیچ نی 1110
Thou camest from a certain place and abode: dost thou know the way of thy coming? Nay.
گر ندانی تا نگویی راه نیست ** زین ره بی‌راهه ما را رفتنیست
If thou knowest (it) not, (yet) beware of saying that there is no way: by this wayless way we (all) shall depart.
می‌روی در خواب شادان چپ و راست ** هیچ دانی راه آن میدان کجاست
In dreams thou wanderest happily to left and right: hast thou any knowledge where the way is that leads to that arena?
تو ببند آن چشم و خود تسلیم کن ** خویش را بینی در آن شهر کهن
Shut that (sensual) eye and give thyself up: thou wilt find thyself in the ancient City.
چشم چون بندی که صد چشم خمار ** بند چشم تست این سو از غرار
How shouldst thou shut thy (sensual) eye when in this direction a hundred inebriated (languishing) eyes are (as) a bandage on thine eye because of (thy) infatuation (with them)?
چارچشمی تو ز عشق مشتری ** بر امید مهتری و سروری 1115
From love of (having) a purchaser (admirer) thou art (looking) with four eyes (intently) in the hope of (gaining) eminence and chieftainship.
ور بخسپی مشتری بینی به خواب ** چغد بد کی خواب بیند جز خراب
And if thou fall asleep thou seest the purchaser in thy dreams: how should the ill-omened owl dream of aught but a wilderness?
مشتری خواهی بهر دم پیچ پیچ ** تو چه داری که فروشی هیچ هیچ
At every moment thou wantest a purchaser cringing (before thee): what hast thou to sell? Nothing, nothing.
گر دلت را نان بدی یا چاشتی ** از خریداران فراغت داشتی
If thy heart had any (spiritual) bread or breakfast, it would have been empty of (desire for worldly) purchasers.
قصه‌ی آن شخص کی دعوی پیغامبری می‌کرد گفتندش چه خورده‌ای کی گیج شده‌ای و یاوه می‌گویی گفت اگر چیزی یافتمی کی خوردمی نه گیج شدمی و نه یاوه گفتمی کی هر سخن نیک کی با غیر اهلش گویند یاوه گفته باشند اگر چه در آن یاوه گفتن مامورند
Story of the person who claimed to be a prophet. They said to him, “What hast thou eaten that thou hast become crazy and art talking in vain?” He replied, “If I had found anything to eat, I should not have become crazy and talked in vain”; for whenever they (the prophets and saints) speak goodly words to people unworthy to hear them, they will have talked in vain, although they are (divinely) commanded to talk thus in vain.
آن یکی می‌گفت من پیغامبرم ** از همه پیغامبران فاضلترم
A certain man was saying, “I am a prophet: I am superior to all the prophets.”
گردنش بستند و بردندش به شاه ** کین همی گوید رسولم از اله 1120
They bound his neck and took him to the king, saying, “This man says he is a prophet sent by God.”
خلق بر وی جمع چون مور و ملخ ** که چه مکرست و چه تزویر و چه فخ
The people (were) gathered round him (thick) as ants and locusts, crying, “What deceit and imposture and trap is (this)?
گر رسول آنست که آید از عدم ** ما همه پیغامبریم و محتشم
If he that comes from (the realm of) non-existence is a prophet, we all are prophets and grand (in spiritual eminence).
ما از آنجا آمدیم اینجا غریب ** تو چرا مخصوص باشی ای ادیب
We (too) came hither as strangers from that place (realm): why shouldst thou be specially endowed (with prophecy), O accomplished one?”
نه شما چون طفل خفته آمدیت ** بی‌خبر از راه وز منزل بدیت
(He replied), “Did not ye come like a sleeping child? Ye were ignorant of the way and the destination.
از منازل خفته بگذشتید و مست ** بی‌خبر از راه و از بالا و پست 1125
Ye passed through the (different) stages asleep and intoxicated, unconscious of the way and (its) ups and downs;
ما به بیداری روان گشتیم و خوش ** از ورای پنج و شش تا پنج و شش
(But) we (prophets) set out in wakefulness and well (aware) from beyond the five (senses) and the six (directions) to (this world of) the five and six,
دیده منزلها ز اصل و از اساس ** چون قلاووز آن خبیر و ره‌شناس
Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”
شاه را گفتند اشکنجه‌ش بکن ** تا نگوید جنس او هیچ این سخن
They said to the king, “Put him to the rack, that a person of his sort may never (again) speak such words.”
شاه دیدش بس نزار و بس ضعیف ** که به یک سیلی بمیرد آن نحیف
The king saw that he was very thin and infirm, so that such an emaciated man would die at a single blow.
کی توان او را فشردن یا زدن ** که چو شیشه گشته است او را بدن 1130
(He thought to himself), “How is it possible to torture or beat him, since his body has become as (fragile as) a glass?
لیک با او گویم از راه خوشی ** که چرا داری تو لاف سر کشی
But I will speak to him kindly and say, ‘Why dost thou boast of (this) high estate?’
که درشتی ناید اینجا هیچ کار ** هم به نرمی سر کند از غار مار
For here harshness is of no use: ’tis by gentleness that the snake puts forth its head (is induced to come forth) from the hole.”
مردمان را دور کرد از گرد وی ** شه لطیفی بود و نرمی ورد وی
He caused the people to withdraw from around him (the claimant): the king was a gracious man, and gentleness was his way.
پس نشاندش باز پرسیدش ز جا ** که کجا داری معاش و ملتجی
Then he bade him be seated, and asked him concerning his dwelling-place, saying, “Where hast thou thy means of livelihood and refuge?”
گفت ای شه هستم از دار السلام ** آمده از ره درین دار الملام 1135
He replied, “O king, I belong to the Abode of Peace: I have come from the road (after having journeyed) to this Abode of Blame.
نه مرا خانه‌ست و نه یک همنشین ** خانه کی کردست ماهی در زمین
I have neither home nor any companion: when has a fish made its home on the earth?”
باز شه از روی لاغش گفت باز ** که چه خوردی و چه داری چاشت‌ساز
Again the king answered him, saying by way of jest, “What (food) hast thou eaten and what provision hast thou (made) for the morning meal?
اشتهی داری چه خوردی بامداد ** که چنین سرمستی و پر لاف و باد
Hast thou appetite? What didst thou eat at daybreak that thou art so intoxicated and boastful and blustering?”
گفت اگر نانم بدی خشک و طری ** کی کنیمی دعوی پیغامبری
He replied, “If I had bread, (whether) dry or moist, how should I lay claim to prophecy?
دعوی پیغامبری با این گروه ** هم‌چنان باشد که دل جستن ز کوه 1140
To claim to be a prophet amongst these people is like seeking a heart from a mountain.
کس ز کوه و سنگ عقل و دل نجست ** فهم و ضبط نکته‌ی مشکل نجست
No one (ever) sought intellect and heart from mountains and rocks: none sought (from them) understanding and apprehension of a difficult point of discourse.
هر چه گویی باز گوید که همان ** می‌کند افسوس چون مستهزیان
Whatever you say, the mountain replies the same: it makes a mock (of you) like the scoffers.
از کجا این قوم و پیغام از کجا ** از جمادی جان کرا باشد رجا
What relation exists between this folk and the (Divine) message? Who can hope for (spiritual) life from a soulless thing?
گر تو پیغام زنی آری و زر ** پیش تو بنهند جمله سیم و سر
If you bring (them) a message concerning a woman or gold, they will all lay before you their money and lives (in entire devotion)—
که فلان جا شاهدی می‌خواندت ** عاشق آمد بر تو او می‌داندت 1145
(The message), ‘A sweetheart in such and such a place invites thee (to come to her): she is in love with thee, she knows thee.’
ور تو پیغام خدا آری چو شهد ** که بیا سوی خدا ای نیک‌عهد
But if you bring (them) the honey-like message of God, ‘Come to God, O thou who hast a good covenant (with Him);
از جهان مرگ سوی برگ رو ** چون بقا ممکن بود فانی مشو
Go from the world of death towards the (eternal) provision: since everlastingness is possible, do not be perishing’—
قصد خون تو کنند و قصد سر ** نه از برای حمیت دین و هنر
They will seek (to shed) thy blood and (take) thy life, not in zeal for religion and (spiritual and moral) excellence.
سبب عداوت عام و بیگانه زیستن ایشان به اولیاء خدا کی بحقشان می‌خوانند و با آب حیات ابدی
The reason why the vulgar are at enmity with, and live in estrangement from, the saints of God who call them unto God and the Water of Life everlasting.
بلک از چفسیدگی در خان و مان ** تلخشان آید شنیدن این بیان
Nay, but on account of their sticking to house and goods ’tis bitter (hateful) to them to hear this exposition (given by the prophets).
خرقه‌ای بر ریش خر چفسید سخت ** چونک خواهی بر کنی زو لخت لخت 1150
(Suppose) a rag is stuck fast upon the donkey's sore: when you wish to tear it off, bit by bit,