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5
871-920

  • تو دل خود را چو دل پنداشتی  ** جست و جوی اهل دل بگذاشتی 
  • Since thou hast deemed thy heart to be the Heart, thou hast abandoned the search after those who possess the Heart—

  • دل که گر هفصد چو این هفت آسمان  ** اندرو آید شود یاوه و نهان 
  • The Heart into which if seven hundred (heavens) like these Seven Heavens should enter, they would be lost and hidden (from view).

  • این چنین دل ریزه‌ها را دل مگو  ** سبزوار اندر ابوبکری بجو 
  • Do not call such fragments of heart as these “the Heart”: do not seek an Abú Bakr in Sabzawár!

  • صاحب دل آینه‌ی شش‌رو شود  ** حق ازو در شش جهت ناظر بود 
  • The owner of the Heart becomes a six-faced mirror: through him God looks upon (all) the six directions.

  • هر که اندر شش جهت دارد مقر  ** نکندش بی‌واسطه‌ی او حق نظر  875
  • Whosoever hath his dwelling-place in (the world of) six directions God doth not look upon him except through the mediation of him (the owner of the Heart).

  • گر کند رد از برای او کند  ** ور قبول آرد همو باشد سند 
  • If He (God) reject (any one), He does it for his sake; and if He accept (any one), he likewise is the authority.

  • بی‌ازو ندهد کسی را حق نوال  ** شمه‌ای گفتم من از صاحب‌وصال 
  • Without him God does not bestow bounty on any one. I have told (only) one sample of (the sublimity of) the possessor of union (with God).

  • موهبت را بر کف دستش نهد  ** وز کفش آن را به مرحومان دهد 
  • He (God) lays His gift on the palm of his hand, and from his palm dispenses it to those who are the objects of His mercy.

  • با کفش دریای کل را اتصال  ** هست بی‌چون و چگونه و بر کمال 
  • The unitedness of the Universal Sea (of Bounty) with his palm is unqualified and unconditional and perfect.

  • اتصالی که نگنجد در کلام  ** گفتنش تکلیف باشد والسلام  880
  • A unitedness that is not containable in words—to speak of it were a vain task, so farewell.

  • صد جوال زر بیاری ای غنی  ** حق بگوید دل بیار ای منحنی 
  • O rich man, (if) thou bring a hundred sacks of gold, God will say, “Bring the Heart, O thou that art bent (in devotion).

  • گر ز تو راضیست دل من راضیم  ** ور ز تو معرض بود اعراضیم 
  • If the Heart be pleased with thee, I am pleased; and if it be averse to thee, I am averse.

  • ننگرم در تو در آن دل بنگرم  ** تحفه او را آر ای جان بر درم 
  • I do not regard thee, I regard that Heart: bring it, O soul, as a gift to My door!

  • با تو او چونست هستم من چنان  ** زیر پای مادران باشد جنان 
  • According as it is in relation to thee, so am I: Paradise is under the feet of mothers.”

  • مادر و بابا و اصل خلق اوست  ** ای خنک آنکس که داند دل ز پوست  885
  • It (the Heart) is the mother and father and origin of (all) the creatures: oh, blest is that one who knows the Heart from the skin.

  • تو بگویی نک دل آوردم به تو  ** گویدت پرست ازین دلها قتو 
  • Thou wilt say, “Lo, I have brought unto Thee a heart”: He (God) will say to thee, “Qutú is full of these hearts.

  • آن دلی آور که قطب عالم اوست  ** جان جان جان جان آدم اوست 
  • Bring the Heart that is the Qutb (Pole) of the world and the soul of the soul of the soul of the soul of Adam.”

  • از برای آن دل پر نور و بر  ** هست آن سلطان دلها منتظر 
  • The Sultan of (all) hearts is waiting expectantly for that Heart full of light and goodness.

  • تو بگردی روزها در سبزوار  ** آنچنان دل را نیابی ز اعتبار 
  • Thou mayst wander (many) days in Sabzawár, (but) thou wilt not find (there) a Heart like that by (the most) careful observation.

  • پس دل پژمرده‌ی پوسیده‌جان  ** بر سر تخته نهی آن سو کشان  890
  • Then thou wilt lay upon a bier the corrupt heart, whose soul is rotten, to carry (it) Yonder,

  • که دل آوردم ترا ای شهریار  ** به ازین دل نبود اندر سبزوار 
  • And say, “I bring Thee a heart, O King: there is no better heart than this in Sabzawár.”

  • گویدت این گورخانه‌ست ای جری  ** که دل مرده بدینجا آوری 
  • He (God) will answer thee, saying, “O audacious man, is this a graveyard that thou shouldst bring a dead heart hither?

  • رو بیاور آن دلی کو شاه‌خوست  ** که امان سبزوار کون ازوست 
  • Go, bring the Heart that is kingly, from which is (derived) the security of the Sabzawár of (mundane) existence.”

  • گویی آن دل زین جهان پنهان بود  ** زانک ظلمت با ضیا ضدان بود 
  • You may say that that Heart is hidden from this world, because darkness and light are opposites.

  • دشمنی آن دل از روز الست  ** سبزوار طبع را میراثی است  895
  • From the Day of Alast there is an hereditary enmity of that Heart to the Sabzawár of the carnal nature;

  • زانک او بازست و دنیا شهر زاغ  ** دیدن ناجنس بر ناجنس داغ 
  • For it is a falcon, while this world is the city of the crow: the sight of one who is uncongenial inflicts pain upon him who is not his congener;

  • ور کند نرمی نفاقی می‌کند  ** ز استمالت ارتفاقی می‌کند 
  • And if he (the worldling) behave with mildness (complaisance), he is acting hypocritically: he is seeking an advantage for himself by conciliating (the owner of the Heart).

  • می‌کند آری نه از بهر نیاز  ** تا که ناصح کم کند نصح دراز 
  • He assents, not on account of sincere feeling, (but) in order that the admonisher may curtail his long admonition;

  • زانک این زاغ خس مردارجو  ** صد هزاران مکر دارد تو به تو 
  • For this vile carrion-seeking crow hath a hundred thousand manifold tricks.

  • گر پذیرند آن نفاقش را رهید  ** شد نفاقش عین صدق مستفید  900
  • If they (the saints) accept his hypocrisy, he is saved: his hypocrisy becomes identical with the sincerity of him who benefits by instruction,

  • زانک آن صاحب دل با کر و فر  ** هست در بازار ما معیوب‌خر 
  • Because the august owner of the Heart is a buyer of damaged goods in our bazaar.

  • صاحب دل جو اگر بی‌جان نه‌ای  ** جنس دل شو گر ضد سلطان نه‌ای 
  • Seek the owner of the Heart, if thou art not soulless: become a congener of the Heart, if thou art not an adversary of the (spiritual) Sultan.

  • آنک زرق او خوش آید مر ترا  ** آن ولی تست نه خاص خدا 
  • (But) that one whose hypocrisy pleases thee, he is (only) thy saint, (he is) not the elect of God.

  • هر که او بر خو و بر طبع تو زیست  ** پیش طبع تو ولی است و نبیست 
  • Whosoever lives in accordance with thy disposition and nature seems to thy (carnal) nature to be a saint and a prophet.

  • رو هوا بگذار تا بویت شود  ** وان مشام خوش عبرجویت شود  905
  • Go, renounce sensuality in order that the (spiritual) scent may be thine and that the sweet ambergris-seeking organ of smell may be thine.

  • از هوارانی دماغت فاسدست  ** مشک و عنبر پیش مغزت کاسدست 
  • Thy brain (organ of smell) is corrupted by sensual indulgence: to thy (olfactory) sense musk and ambergris are unsalable.

  • حد ندارد این سخن و آهوی ما  ** می‌گریزد اندر آخر جابجا 
  • This discourse hath no bound, and (meanwhile) our gazelle is running to and fro in flight in the stable.

  • بقیه‌ی قصه‌ی آهو و آخر خران 
  • The remainder of the Story of the gazelle in the donkey-stable.

  • روزها آن آهوی خوش‌ناف نر  ** در شکنجه بود در اصطبل خر 
  • During (many) days the sweet-navelled male gazelle was in torment in the donkey-stable,

  • مضطرب در نزع چون ماهی ز خشک  ** در یکی حقه معذب پشک و مشک 
  • Like a fish wriggling in the death-agony from (being kept on) dry ground, (or like) dung and musk tortured (by being kept) in the same box.

  • یک خرش گفتی که ها این بوالوحوش  ** طبع شاهان دارد و میران خموش  910
  • One donkey would say to his neighbour, “Ha! this wild fellow has the nature of kings and princes. Hush!”

  • وآن دگر تسخر زدی کز جر و مد  ** گوهر آوردست کی ارزان دهد 
  • And the other would mock, saying, “By (constant) ebb and flow he has gained a pearl: how should he sell cheaply?”

  • وآن خری گفتی که با این نازکی  ** بر سریر شاه شو گو متکی 
  • And another donkey would say, “With this fastidiousness (of his), let him recline on the imperial throne!”

  • آن خری شد تخمه وز خوردن بماند  ** پس برسم دعوت آهو را بخواند 
  • A certain donkey became ill with indigestion and was unable to eat; therefore he gave the gazelle a formal invitation (to dine).

  • سر چنین کرد او که نه رو ای فلان  ** اشتهاام نیست هستم ناتوان 
  • He (the gazelle) shook his head, (as though to say), “Nay, begone, O such-and such: I have no appetite, I am unwell.”

  • گفت می‌دانم که نازی می‌کنی  ** یا ز ناموس احترازی می‌کنی  915
  • He (the donkey) replied, “I know that you are showing disdain, or holding aloof in regard for your reputation.”

  • گفت او با خود که آن طعمه‌ی توست  ** که از آن اجزای تو زنده و نوست 
  • He (the gazelle) said to himself, “That (which you offer me) is your food, whereby your limbs are revived and renewed.

  • من الیف مرغزاری بوده‌ام  ** در زلال و روضه‌ها آسوده‌ام 
  • I have been familiar with a (beauteous) pasture, I have reposed amongst (rivulets of) clear water and meadows.

  • گر قضا انداخت ما را در عذاب  ** کی رود آن خو و طبع مستطاب 
  • If Destiny has cast me into torment, (yet) how should that goodly disposition and nature depart (from me)?

  • گر گدا گشتم گدارو کی شوم  ** ور لباسم کهنه گردد من نوم 
  • If I have become a beggar, (yet) how should I have the face (impudence and greed) of a beggar? And if my (bodily) raiment become old, (yet) I am (spiritually) new.

  • سنبل و لاله و سپرغم نیز هم  ** با هزاران ناز و نفرت خورده‌ام  920
  • I have eaten hyacinth and anemone and sweet basil too with a thousand disdains and disgusts.”