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670-719

  • من که خصمم هم منم اندر گریز  ** تا ابد کار من آمد خیزخیز  670
  • I, who am the adversary (of myself), ’tis I that am in flight (from myself): rising and departing is my occupation for ever.

  • نه به هندست آمن و نه در ختن  ** آنک خصم اوست سایه‌ی خویشتن 
  • He whose adversary is his own shadow is not safe either in India or Khutan.

  • در صفت آن بی‌خودان کی از شر خود و هنر خود آمن شده‌اند کی فانی‌اند در بقای حق هم‌چون ستارگان کی فانی‌اند روز در آفتاب و فانی را خوف آفت و خطر نباشد 
  • Description of the selfless ones who have become safe from their own vices and virtues; for they are naughted in the everlastingness of God, like stars which are naughted (vanish) in the Sun during the daytime; and he who is naughted hath no fear of bane and (is free from) danger.

  • چون فناش از فقر پیرایه شود  ** او محمدوار بی‌سایه شود 
  • When, through (spiritual) poverty, faná (self-naughting) graces him (such a one), he becomes shadowless like Mohammed.

  • فقر فخری را فنا پیرایه شد  ** چون زبانه‌ی شمع او بی‌سایه شد 
  • Faná graced (the Prophet who said) ‘Poverty is my pride’: he became shadowless like the flame of a candle.

  • شمع جمله شد زبانه پا و سر  ** سایه را نبود بگرد او گذر 
  • (When) the candle has become entirely flame from head to foot, the shadow hath no passage (way of approach) around it.

  • موم از خویش و ز سایه در گریخت  ** در شعاع از بهر او کی شمع ریخت  675
  • The wax (candle) fled from itself and from the shadow into the radiance for the sake of Him who moulded the candle.

  • گفت او بهر فنایت ریختم  ** گفت من هم در فنا بگریختم 
  • He said, ‘I moulded thee for the sake of faná (self-naughting).’ It replied, ‘I accordingly took refuge in faná.’

  • این شعاع باقی آمد مفترض  ** نه شعاع شمع فانی عرض 
  • This is the necessary everlasting radiance, not the radiance of the perishable accidental candle.

  • شمع چون در نار شد کلی فنا  ** نه اثر بینی ز شمع و نه ضیا 
  • When the candle is wholly naughted in the fire (of Divine illumination), you will not see any trace of the candle or rays (of its light).

  • هست اندر دفع ظلمت آشکار  ** آتش صورت به مومی پایدار 
  • Manifestly, in dispelling the darkness, the external (material) flame is maintained by a wax candle;

  • برخلاف موم شمع جسم کان  ** تا شود کم گردد افزون نور جان  680
  • (But) the candle (which is) the body is contrary to the wax candle, since in proportion as that (the body) dwindles, the light of the spirit is increased.

  • این شعاع باقی و آن فانیست  ** شمع جان را شعله‌ی ربانیست 
  • This is the everlasting radiance, and that (bodily candle) is perishable: the candle of the spirit hath a Divine flame.

  • این زبانه‌ی آتشی چون نور بود  ** سایه‌ی فانی شدن زو دور بود 
  • Since this tongue of fire was (really) light, ’twas far from it to become a perishable shadow.

  • ابر را سایه بیفتد در زمین  ** ماه را سایه نباشد همنشین 
  • The cloud's shadow falls on the earth: the shadow never consorts with the moon.

  • بی‌خودی بی‌ابریست ای نیک‌خواه  ** باشی اندر بی‌خودی چون قرص ماه 
  • Selflessness is cloudlessness, O well-disposed one: in (the state of) selflessness thou wilt be like the orb of the moon.

  • باز چون ابری بیاید رانده  ** رفت نور از مه خیالی مانده  685
  • Again, when a cloud comes, driven along, the light goes: of the moon there remains (only) a phantom.

  • از حجاب ابر نورش شد ضعیف  ** کم ز ماه نو شد آن بدر شریف 
  • Its light is made feeble by the cloud-veil: that noble full-moon becomes less than the new moon.

  • مه خیالی می‌نماید ز ابر و گرد  ** ابر تن ما را خیال‌اندیش کرد 
  • The moon is made to appear a phantom by clouds and dust: the cloud, (which is) the body, has caused us to conceive phantasies.

  • لطف مه بنگر که این هم لطف اوست  ** که بگفت او ابرها ما را عدوست 
  • Behold the kindness of the (Divine) Moon; for this too is His kindness, that He hath said, ‘The clouds are enemies to Us.’

  • مه فراغت دارد از ابر و غبار  ** بر فراز چرخ دارد مه مدار 
  • The Moon is independent of clouds and dust: the Moon hath His orbit aloft in the (spiritual) sky.

  • ابر ما را شد عدو و خصم جان  ** که کند مه را ز چشم ما نهان  690
  • The cloud is our mortal enemy and adversary because it hides the Moon from our eyes.

  • حور را این پرده زالی می‌کند  ** بدر را کم از هلالی می‌کند 
  • This veil makes the houri (to appear as) a hag: it makes the full-moon less than a new moon.

  • ماه ما را در کنار عز نشاند  ** دشمن ما را عدوی خویش خواند 
  • The Moon hath seated us in the lap of glory: He hath called our foe His enemy.

  • تاب ابر و آب او خود زین مهست  ** هر که مه خواند ابر را بس گمرهست 
  • The splendour and beauty of the cloud is (derived) from the Moon, (but) whoever calls the cloud the Moon is much astray.

  • نور مه بر ابر چون منزل شدست  ** روی تاریکش ز مه مبدل شدست 
  • Since the light of the Moon has been poured down upon the cloud, its (the cloud's) dark face has been transfigured by the Moon.

  • گرچه همرنگ مهست و دولتیست  ** اندر ابر آن نور مه عاریتیست  695
  • Although it is of the same colour as the Moon and is associated with (the Moon's) empire, (yet) in the cloud the light of the Moon is (only) borrowed (impermanent).

  • در قیامت شمس و مه معزول شد  ** چشم در اصل ضیا مشغول شد 
  • At the Resurrection the sun and moon are discharged (from their office): the eye is occupied in (contemplating) the Source of (their) radiance,

  • تا بداند ملک را از مستعار  ** وین رباط فانی از دارالقرار 
  • In order that it may know (distinguish) the (permanent) possession from the (temporary) loan, and this perishable caravanseray from the everlasting abode.

  • دایه عاریه بود روزی سه چار  ** مادرا ما را تو گیر اندر کنار 
  • The nurse is borrowed for three or four days: do thou, O Mother, take us into thy bosom!

  • پر من ابرست و پرده‌ست و کثیف  ** ز انعکاس لطف حق شد او لطیف 
  • My feathers are (like) the cloud and are a veil and gross: (only) by the reflexion of God's loveliness are they made lovely.

  • بر کنم پر را و حسنش را ز راه  ** تا ببینم حسن مه را هم ز ماه  700
  • I will pluck my feathers and their beauty from the Way (to God), that I may behold the Moon's beauty (by immediate illumination) from the Moon.

  • من نخواهم دایه مادر خوشترست  ** موسی‌ام من دایه‌ی من مادرست 
  • I do not want the nurse; (my) Mother is fairer. I am (like) Moses: (my) Mother (herself) is my nurse.

  • من نخواهم لطف مه از واسطه  ** که هلاک قوم شد این رابطه 
  • I do not want (to enjoy) the loveliness of the Moon through an intermediary, for this link is perdition to the people;

  • یا مگر ابری شود فانی راه  ** تا نگردد او حجاب روی ماه 
  • Unless (the intermediary be) a cloud (that) becomes naughted in the Way (to God) in order that it may not be a veil to the face of the Moon.

  • صورتش بنماید او در وصف لا  ** هم‌چو جسم انبیا و اولیا 
  • In the aspect of lá (self-negation) it (such a cloud) displays His (the Moon's) form, like the bodies of the prophets and saints.

  • آنچنان ابری نباشد پرده‌بند  ** پرده‌در باشد به معنی سودمند  705
  • Such a cloud is not veil-tying; it is in reality veil-tearing (and) salutary.

  • آن‌چنان که اندر صباح روشنی  ** قطره می‌بارید و بالا ابر نی 
  • ’Tis as when, on a bright morning, drops of rain were falling though there was no cloud above (in the sky).

  • معجزه‌ی پیغامبری بود آن سقا  ** گشته ابر از محو هم‌رنگ سما 
  • That water-skin was a miracle of the Prophet: from self-effacement the cloud (which replenished it) had become of the same colour as the sky.

  • بود ابر و رفته از وی خوی ابر  ** این چنین گردد تن عاشق به صبر 
  • The cloud was (there), but the cloud-nature had gone from it: the body of the lover (of God) becomes like this by means of renunciation.

  • تن بود اما تنی گم گشته زو  ** گشته مبدل رفته از وی رنگ و بو 
  • It is body, but corporeality has vanished from it: it has been transfigured, colour and perfume have gone from it.

  • پر پی غیرست و سر از بهر من  ** خانه‌ی سمع و بصر استون تن  710
  • (My) feathers are for the sake of others, while (my) head is for my own sake: (the head which is) the abode of hearing and sight is the pillar (support) of the body.

  • جان فدا کردن برای صید غیر  ** کفر مطلق دان و نومیدی ز خیر 
  • Know that to sacrifice the spirit for the sake of catching others is absolute infidelity and despair of good.

  • هین مشو چون قند پیش طوطیان  ** بلک زهری شو شو آمن از زیان 
  • Beware! Do not be like sugar before parrots; nay, be a poison, be secure from loss;

  • یا برای شادباشی در خطاب  ** خویش چون مردار کن پی کلاب 
  • Or (otherwise), for the sake of having a ‘Bravo’ addressed to thee, make thyself (as) a carcase in the presence of dogs!

  • پس خضر کشتی برای این شکست  ** تا که آن کشتی ز غاصب باز رست 
  • Therefore Khadir scuttled the boat for this purpose, (namely), that the boat might be delivered from him who would have seized it by force.

  • فقر فخری بهر آن آمد سنی  ** تا ز طماعان گریزم در غنی  715
  • (The mystery of) ‘Poverty is my pride’ is sublime: (it is) for the purpose that I may take refuge from the covetous with Him who is Self-sufficient.

  • گنجها را در خرابی زان نهند  ** تا ز حرص اهل عمران وا رهند 
  • Treasures are deposited in a ruined spot to the end that they may escape the greed of those who dwell in places of cultivation.

  • پر نتانی کند رو خلوت گزین  ** تا نگردی جمله خرج آن و این 
  • (If) thou canst not tear out thy feathers, go, adopt (a life of) solitude, that thou mayst not be entirely squandered (consumed) by that one and this one;

  • زآنک تو هم لقمه‌ای هم لقمه‌خوار  ** آکل و ماکولی ای جان هوش‌دار 
  • For thou art both the morsel (of food) and the eater of the morsel: thou art the devourer and the devoured. Apprehend (this), O (dear) soul!

  • در بیان آنک ما سوی الله هر چیزی آکل و ماکولست هم‌چون آن مرغی کی قصد صید ملخ می‌کرد و به صید ملخ مشغول می‌بود و غافل بود از باز گرسنه کی از پس قفای او قصد صید او داشت اکنون ای آدمی صیاد آکل از صیاد و آکل خود آمن مباش اگر چه نمی‌بینیش به نظر چشم به نظر دلیل و عبرتش می‌بین تا چشم نیز باز شدن 
  • Explaining that everything except God is devouring and devoured, like the bird that was in pursuit of a locust and occupied in chasing it and oblivious of the hungry hawk behind its own back, that was about to seize it. Now, O hunting and devouring man, be not secure against thine own hunter and devourer. Though with the sight of the (physical) eye thou seest him not, (yet) see him with the eye of serious consideration till the opening of the eye of the inmost heart (oculus cordis).

  • مرغکی اندر شکار کرم بود  ** گربه فرصت یافت او را در ربود 
  • A little bird was hunting a worm: a cat found its opportunity and seized it.