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5
588-637

  • عشق آن شعله‌ست کو چون بر فروخت  ** هرچه جز معشوق باقی جمله سوخت 
  • Love is that flame which, when it blazes up, consumes everything else but the Beloved.

  • تیغ لا در قتل غیر حق براند  ** در نگر زان پس که بعد لا چه ماند 
  • He (the lover) drives home the sword of Not in order to kill all other than God: thereupon consider what remains after Not.

  • ماند الا الله باقی جمله رفت  ** شاد باش ای عشق شرکت‌سوز زفت  590
  • There remains except God: all the rest is gone. Hail, O mighty Love, destroyer of polytheism!

  • خود همو بود آخرین و اولین  ** شرک جز از دیده‌ی احول مبین 
  • Verily, He is the First and the Last: do not regard polytheism as arising from aught except the eye that sees double.

  • ای عجب حسنی بود جز عکس آن  ** نیست تن را جنبشی از غیر جان 
  • Oh, wonderful! Is there any beauty but from the reflexion of Him? The (human) body hath no movement but from the spirit.

  • آن تنی را که بود در جان خلل  ** خوش نگردد گر بگیری در عسل 
  • The body that hath defect in its spirit will never become sweet, (even) if you smear it with honey.

  • این کسی داند که روزی زنده بود  ** از کف این جان جان جامی ربود 
  • This he knows who one day was (spiritually) alive and received a cup from this Soul of the soul;

  • وانک چشم او ندیدست آن رخان  ** پیش او جانست این تف دخان  595
  • While to him whose eye has not beheld those (beauteous) cheeks this smoky heat is (appears to be) the spirit.

  • چون ندید او عمر عبدالعزیز  ** پیش او عادل بود حجاج نیز 
  • Inasmuch as he never saw ‘Umar (ibn) ‘Abdu ’l-‘Azíz, to him even Hajjáj seems just.

  • چون ندید او مار موسی را ثبات  ** در حبال سحر پندارد حیات 
  • Inasmuch as he never saw the firmness (unshakable strength) of the dragon of Moses, he fancies (there is) life in the magic cords.

  • مرغ کو ناخورده است آب زلال  ** اندر آب شور دارد پر و بال 
  • The bird that has never drunk the limpid water keeps its wings and feathers in the briny water.

  • جز به ضد ضد را همی نتوان شناخت  ** چون ببیند زخم بشناسد نواخت 
  • No opposite can be known except through its opposite: (only) when he (any one) suffers blows will he know (the value of) kindness.

  • لاجرم دنیا مقدم آمدست  ** تا بدانی قدر اقلیم الست  600
  • Consequently the present life has come in front (first), in order that you may appreciate the realm of Alast.

  • چون ازینجا وا رهی آنجا روی  ** در شکرخانه‌ی ابد شاکر شوی 
  • When you are delivered from this place and go to that place, you will give thanks (to God) in the sugar-shop of everlastingness.

  • گویی آنجا خاک را می‌بیختم  ** زین جهان پاک می‌بگریختم 
  • You will say, ‘There (in the world below) I was sifting dust, I was fleeing from this pure world.

  • ای دریغا پیش ازین بودیم اجل  ** تا عذابم کم بدی اندر وجل 
  • Alas, would that I had died ere now, so that my (time of) being tormented in the mud might have been less!’

  • در تفسیر قول رسول علیه‌السلام ما مات من مات الا و تمنی ان یموت قبل ما مات ان کان برا لیکون الی وصول البر اعجل و ان کان فاجرا لیقل فجوره 
  • Commentary on the saying of the Prophet, on whom be peace, “None ever died without wishing, if he was a righteous man, that he had died before he (actually) died, in order that he might sooner attain unto felicity; and if he was a wicked man, in order that his wickedness might be less.”

  • زین بفرمودست آن آگه رسول  ** که هر آنک مرد و کرد از تن نزول 
  • Hence the wise Prophet has said that no one who dies and dismounts from (the steed of) the body

  • نبود او را حسرت نقلان و موت  ** لیک باشد حسرت تقصیر و فوت  605
  • Feels grief on account of departure and death, but (only) grieves because of having failed (in good works) and missed his opportunities.

  • هر که میرد خود تمنی باشدش  ** که بدی زین پیش نقل مقصدش 
  • In sooth every one that dies wishes that the departure to his destination had been earlier:

  • گر بود بد تا بدی کمتر بدی  ** ور تقی تا خانه زوتر آمدی 
  • If he be wicked, in order that his wickedness might have been less; and if devout, in order that he might have come home sooner.

  • گوید آن بد بی‌خبر می‌بوده‌ام  ** دم به دم من پرده می‌افزوده‌ام 
  • The wicked man says, ‘I have been heedless, moment by moment I have been adding to the veil (of sin).

  • گر ازین زودتر مرا معبر بدی  ** این حجاب و پرده‌ام کمتر بدی 
  • If my passing (from the world) had taken place sooner, this screen and veil of mine would have been less.’

  • از حریصی کم دران روی قنوع  ** وز تکبر کم دران چهره‌ی خشوع  610
  • Do not in covetousness rend the face of contentment, and do not in pride rend the visage of humility.

  • هم‌چنین از بخل کم در روی جود  ** وز بلیسی چهره‌ی خوب سجود 
  • Likewise do not in avarice rend the face of munificence, and in devilishness the beauteous countenance of worship.

  • بر مکن آن پر خلد آرای را  ** بر مکن آن پر ره‌پیمای را 
  • Do not tear out those feathers which are an ornament to Paradise: do not tear out those feathers which (enable thee to) traverse the Way.”

  • چون شنید این پند در وی بنگریست  ** بعد از آن در نوحه آمد می‌گریست 
  • When he (the peacock) heard this counsel, he looked at him (the Sage) and, after that, began to lament and weep.

  • نوحه و گریه‌ی دراز دردمند  ** هر که آنجا بود بر گریه‌ش فکند 
  • The long lamentation and weeping of the sorrowful (peacock) caused every one who was there to fall a-weeping;

  • وآنک می‌پرسید پر کندن ز چیست  ** بی‌جوابی شد پشیمان می‌گریست  615
  • And he who was asking the reason of (the peacock's) tearing out his feathers, (he too being left) without an answer repented (of having asked) and wept,

  • کز فضولی من چرا پرسیدمش  ** او ز غم پر بود شورانیدمش 
  • Saying, “Why did I impertinently ask him (that question)? He was full of grief: I made him distraught.”

  • می‌چکید از چشم تر بر خاک آب  ** اندر آن هر قطره مدرج صد جواب 
  • From his (the peacock's) moist eyes the water (of tears) was trickling to the earth: in every drop were contained a hundred answers.

  • گریه‌ی با صدق بر جانها زند  ** تا که چرخ و عرش را گریان کند 
  • Sincere weeping touches the souls (of all), so that it makes (even) the sky and heaven to weep.

  • عقل و دلها بی‌گمان عرشی‌اند  ** در حجاب از نور عرشی می‌زیند 
  • Without any doubt, intellects and hearts (spirits) are celestial, (though) they live debarred from the celestial light.

  • در بیان آنک عقل و روح در آب و گل محبوس‌اند هم‌چون هاروت و ماروت در چاه بابل 
  • Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.

  • هم‌چو هاروت و چو ماروت آن دو پاک  ** بسته‌اند اینجا به چاه سهمناک  620
  • Like Hárút and Márút, those two pure ones (the intellect and spirit) have been confined here (in this world) in a horrible pit.

  • عالم سفلی و شهوانی درند  ** اندرین چه گشته‌اند از جرم‌بند 
  • They are in the low and sensual world: they have been confined in this pit on account of sin.

  • سحر و ضد سحر را بی‌اختیار  ** زین دو آموزند نیکان و شرار 
  • The good and the evil (alike) learn magic and the opposite of magic from these twain involuntarily;

  • لیک اول پند بدهندش که هین  ** سحر را از ما میاموز و مچین 
  • But first they admonish him, saying, “Beware, do not learn and pick up magic from us:

  • ما بیاموزیم این سحر ای فلان  ** از برای ابتلا و امتحان 
  • We teach this magic, O such and such, for the purpose of trial and probation;

  • که امتحان را شرط باشد اختیار  ** اختیاری نبودت بی‌اقتدار  625
  • (But thou art free to choose), for probation necessarily involves free-will, and thou canst not have any (effective) free-will without the power (of action).”

  • میلها هم‌چون سگان خفته‌اند  ** اندریشان خیر و شر بنهفته‌اند 
  • Desires are like sleeping dogs: good and evil are hidden in them.

  • چونک قدرت نیست خفتند این رده  ** هم‌چو هیزم‌پاره‌ها و تن‌زده 
  • When there is no power (of action), this troop (of desires) are asleep and silent like faggots (smouldering in the fire),

  • تا که مرداری در آید در میان  ** نفخ صور حرص کوبد بر سگان 
  • Until (when) a carcase comes into view, the blast of the trumpet of greed strikes on (suddenly rouses) the dogs.

  • چون در آن کوچه خری مردار شد  ** صد سگ خفته بدان بیدار شد 
  • When the carcase of a donkey appears in the parish, a hundred sleeping dogs are awakened by it.

  • حرصهای رفته اندر کتم غیب  ** تاختن آورد سر بر زد ز جیب  630
  • The greedy desires that had gone into the concealment of the Unseen rush out and display themselves.

  • موبه موی هر سگی دندان شده  ** وز برای حیله دم جنبان شده 
  • Every hair on every dog becomes (like) a tooth, though they wag their tails (fawningly) for the sake of gaining their object.

  • نیم زیرش حیله بالا آن غضب  ** چون ضعیف آتش که یابد او حطب 
  • His (the dog's) under-half is cunning, (while) the upper (half) is anger, like a poor fire that gets faggots (fuel);

  • شعله شعله می‌رسد از لامکان  ** می‌رود دود لهب تا آسمان 
  • Flame on flame reaches (it) from (the realm of) non-spatiality: the smoke of its blaze goes up to the sky.

  • صد چنین سگ اندرین تن خفته‌اند  ** چون شکاری نیستشان بنهفته‌اند 
  • In this body (of ours) a hundred such dogs are sleeping: when they have no prey (in sight), they are hidden.

  • یا چو بازانند و دیده دوخته  ** در حجاب از عشق صیدی سوخته  635
  • Or they resemble falcons with eyes sealed (covered); (yet) in the veil (hood) consumed with passion for a prey,

  • تا کله بردارد و بیند شکار  ** آنگهان سازد طواف کوهسار 
  • Till he (the Falconer) lifts the hood and it (the falcon) sees the prey: then it circles the mountains (in pursuit).

  • شهوت رنجور ساکن می‌بود  ** خاطر او سوی صحت می‌رود 
  • The appetite of the sick man is quiescent: his thoughts are going (are turned) towards health.