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782-831

  • سهو و نسیان را مبدل کن به علم  ** من همه خلمم مرا کن صبر و حلم 
  • Transmute mistake and forgetfulness into knowledge: I am all choler, make me patience and forbearance.

  • ای که خاک شوره را تو نان کنی  ** وی که نان مرده را تو جان کنی 
  • O Thou who makest nitrous earth to be bread, and O Thou who makest dead bread to be life,

  • ای که جان خیره را رهبر کنی  ** وی که بی‌ره را تو پیغمبر کنی 
  • O Thou who makest the distracted soul to be a Guide, and O Thou who makest the wayless wanderer to be a Prophet,

  • می‌کنی جزو زمین را آسمان  ** می‌فزایی در زمین از اختران  785
  • Thou makest a piece of earth to be heaven, Thou givest increase in the earth from the stars.

  • هر که سازد زین جهان آب حیات  ** زوترش از دیگران آید ممات 
  • Whosoever makes the Water of Life to consist of (the pleasures of) this world, death comes to him sooner than to the others.

  • دیده‌ی دل کو به گردون بنگریست  ** دید که اینجا هر دمی میناگریست 
  • The eye of the heart (the inward eye) that contemplated the (spiritual) firmament perceived that here (in the sensible world) is a continual alchemy.

  • قلب اعیانست و اکسیری محیط  ** ایتلاف خرقه‌ی تن بی‌مخیط 
  • The harmonious cohesion of the patched garment, (which is) the body, without being stitched (together), is (owing to) the transmutation of essences and (to) an all-embracing elixir.

  • تو از آن روزی که در هست آمدی  ** آتشی یا بادی یا خاکی بدی 
  • From the day when thou camest into existence, thou wert fire or air or earth.

  • گر بر آن حالت ترا بودی بقا  ** کی رسیدی مر ترا این ارتقا  790
  • If thou hadst remained in that condition, how should this (present) height have been reached by thee?

  • از مبدل هستی اول نماند  ** هستی بهتر به جای آن نشاند 
  • The Transmuter did not leave thee in thy first (state of) existence: He established a better (state of) existence in the place of that (former one);

  • هم‌چنین تا صد هزاران هستها  ** بعد یکدیگر دوم به ز ابتدا 
  • And so on till (He gave thee) a hundred thousand states of existence, one after the other, the second (always) better than the beginning.

  • از مبدل بین وسایط را بمان  ** کز وسایط دور گردی ز اصل آن 
  • Regard (all change as derived) from the Transmuter, leave (ignore) the intermediaries, for by (regarding) the intermediaries thou wilt be come far from their Origin.

  • واسطه هر جا فزون شد وصل جست  ** واسطه کم ذوق وصل افزونترست 
  • Wherever the intermediaries increase, union (with the Origin) is removed: (in proportion as) the intermediaries are less, the delight of (attaining to) union is greater.

  • از سبب‌دانی شود کم حیرتت  ** حیرت تو ره دهد در حضرتت  795
  • By knowing the intermediaries thy bewilderment (in God) is diminished: thy bewilderment gives thee admission to the (Divine) Presence.

  • این بقاها از فناها یافتی  ** از فنااش رو چرا برتافتی 
  • Thou hast gained these (successive) lives from (successive) deaths: why hast thou averted thy face from dying in Him?

  • زان فناها چه زیان بودت که تا  ** بر بقا چفسیده‌ای ای نافقا 
  • What loss was thine (what loss didst thou suffer) from those deaths, that thou hast clung (so tenaciously) to (this earthly) life, O rat?

  • چون دوم از اولینت بهترست  ** پس فنا جو و مبدل را پرست 
  • Since thy second (life) is better than thy first, therefore seek to die (to the world), and worship the Transmuter.

  • صد هزاران حشر دیدی ای عنود  ** تاکنون هر لحظه از بدو وجود 
  • O contumacious man, thou hast experienced a hundred thousand resurrections at every moment from the beginning of thy existence until now:

  • از جماد بی‌خبر سوی نما  ** وز نما سوی حیات و ابتلا  800
  • From inanimateness (thou didst move) unconsciously towards (vegetal) growth, and from (vegetal) growth towards (animal) life and tribulation;

  • باز سوی عقل و تمییزات خوش  ** باز سوی خارج این پنج و شش 
  • Again, towards reason and goodly discernments; again, towards (what lies) outside of these five (senses) and six (directions).

  • تا لب بحر این نشان پایهاست  ** پس نشان پا درون بحر لاست 
  • These footprints are (extend) as far as the shore of the Ocean; then the footprints disappear in the Ocean;

  • زانک منزلهای خشکی ز احتیاط  ** هست دهها و وطنها و رباط 
  • Because, from (Divine) precaution, the resting-places (appointed for the traveller) on the dry land are (like) villages and dwellings and caravanserays,

  • باز منزلهای دریا در وقوف  ** وقت موج و حبس بی‌عرصه و سقوف 
  • (While) on the contrary the resting-places of the Ocean, when its billows swell, have no floor or roof (to shelter the traveller) during (his) stay and detention.

  • نیست پیدا آن مراحل را سنام  ** نه نشانست آن منازل را نه نام  805
  • These (Oceanic) stages have no visible beacon: these resting-places have neither sign nor name.

  • هست صد چندان میان منزلین  ** آن طرف که از نما تا روح عین 
  • Between every two resting-places Yonder there is (a distance) a hundred times as much as from the vegetal state to the Essential Spirit.

  • در فناها این بقاها دیده‌ای  ** بر بقای جسم چون چفسیده‌ای 
  • Thou hast seen this life (to be implicit) in (previous) deaths: how, (then), art thou (so) attached to the life of the body?

  • هین بده ای زاغ این جان باز باش  ** پیش تبدیل خدا جانباز باش 
  • Come, O crow, give up this (animal) soul! Be a falcon, be self-sacrificing in the presence of the Divine transmutation.

  • تازه می‌گیر و کهن را می‌سپار  ** که هر امسالت فزونست از سه پار 
  • Take the new and surrender the old, for every “this year” of thine is superior to three “last years.”

  • گر نباشی نخل‌وار ایثار کن  ** کهنه بر کهنه نه و انبار کن  810
  • If thou wilt not be lavish (of thyself) like the date-palm, (then) pile old rags on old rags and make a heap,

  • کهنه و گندیده و پوسیده را  ** تحفه می‌بر بهر هر نادیده را 
  • And offer the stinking and rotten old rags to every blind man.

  • آنک نو دید او خریدار تو نیست  ** صید حقست او گرفتار تو نیست 
  • He that hath seen the new is not thy customer: he is God's prey, he is not thy captive.

  • هر کجا باشند جوق مرغ کور  ** بر تو جمع آیند ای سیلاب شور 
  • (But) wherever is a flock of blind birds, they will gather around thee, O brackish flood-water,

  • تا فزاید کوری از شورابها  ** زانک آب شور افزاید عمی 
  • That (their) blindness may be increased by (thy) brackish waters; for brackish water increases blindness.

  • اهل دنیا زان سبب اعمی‌دل‌اند  ** شارب شورابه‌ی آب و گل‌اند  815
  • Hence the worldly are blind of heart: they are drinkers of the brackish water of clay.

  • شور می‌ده کور می‌خر در جهان  ** چون نداری آب حیوان در نهان 
  • Continue to give brackish water and buy (the favour of) the blind in the world, since thou hast not the Water of Life within thee.

  • با چنین حالت بقا خواهی و یاد  ** هم‌چو زنگی در سیه‌رویی تو شاد 
  • In such a (despicable) state (as has been described) thou wouldst fain live and be remembered: in blackness of face (shame and opprobrium), like a negro, thou art rejoicing.

  • در سیاهی زنگی زان آسوده است  ** کو ز زاد و اصل زنگی بوده است 
  • The negro in (his) blackness is pleased (with himself), for he has (always) been a negro by birth and nature;

  • آنک روزی شاهد و خوش‌رو بود  ** گر سیه‌گردد تدارک‌جو بود 
  • (But) he that (even) for a day is beloved and beautiful, if he become black, will seek to repair (the misfortune).

  • مرغ پرنده چو ماند در زمین  ** باشد اندر غصه و درد و حنین  820
  • When the bird that can fly remains (helpless) on the earth, it is in anguish and grief and lamentation;

  • مرغ خانه بر زمین خوش می‌رود  ** دانه‌چین و شاد و شاطر می‌دود 
  • (But) the domestic fowl walks complacently on the earth: it runs about picking grain and happy and bold,

  • زآنک او از اصل بی‌پرواز بود  ** وآن دگر پرنده و پرواز بود 
  • Because by nature it was (always) without (the power of) flight, while the other (bird) was (naturally) a flier and open-winged.

  • قال النبی علیه‌السلام ارحموا ثلاثا عزیز قوم ذل و غنی قوم افتقر و عالما یلعب به الجهال 
  • The Prophet, on whom be peace, said, “Pity three (classes of men): the mighty man of a people who is abased, and the rich man of a people who is impoverished, and a learned man whom the ignorant make sport of.”

  • گفت پیغامبر که رحم آرید بر  ** جان من کان غنیا فافتقر 
  • The Prophet said, “Take pity on the soul of him who was rich and then became poor,

  • والذی کان عزیزا فاحتقر  ** او صفیا عالما بین المضر 
  • And on him who was mighty and became despised, or on one (who is) virtuous and learned (dwelling) amongst the (people of) Mudar.”

  • گفت پیغامبر که با این سه گروه  ** رحم آرید ار ز سنگید و ز کوه  825
  • The Prophet said, “Show pity to these three classes (of men), (even) if ye are of (the hardness of) rock and mountain:

  • آنک او بعد از رئیسی خوار شد  ** وآن توانگر هم که بی‌دینار شد 
  • (Namely), him who was made lowly after having been a chief, and the rich man, too, who became impecunious,

  • وآن سوم آن عالمی که اندر جهان  ** مبتلی گردد میان ابلهان 
  • And, thirdly, the learned man who in this world becomes afflicted (by living amongst) the foolish;

  • زانک از عزت به خواری آمدن  ** هم‌چو قطع عضو باشد از بدن 
  • For to come (fall) from high to low estate is like the amputation of a limb from the body.”

  • عضو گردد مرده کز تن وا برید  ** نو بریده جنبد اما نی مدید 
  • The limb that is cut off from the body becomes dead: (when) newly cut off, it moves, but not for long.

  • هر که از جام الست او خورد پار  ** هستش امسال آفت رنج و خمار  830
  • (Similarly) he who drank of the cup of Alast last year, this year he suffers the pain and headache (in consequence of having drunk),

  • وآنک چون سگ ز اصل کهدانی بود  ** کی مرورا حرص سلطانی بود 
  • While he who, like a dog, is by nature attached to the kennel —how should he have the desire for (spiritual) sovereignty?