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6
1427-1476

  • شله از مردان به کف پنهان کند  ** تا که خود را جنس آن مردان کند 
  • Vulvam ne viri videant manu obtegit, ut sese de genere virorum faciat. [He hides (his) vulva from men with (his) hand in order to make himself (seem like) the (same) gender as the men.]

  • گفت یزدان زان کس مکتوم او  ** شله‌ای سازیم بر خرطوم او 
  • Dixit Deus, “Ex ejus cunno occulto scissuram in naso ejus faciemus, [God said, “Because of that hidden vulva of his, We will make a slit on his nose,]

  • تا که بینایان ما زان ذو دلال  ** در نیایند از فن او در جوال 
  • In order that Our seers may not be entrapped by the artfulness of that ogler.”

  • حاصل آنک از هر ذکر ناید نری  ** هین ز جاهل ترس اگر دانش‌وری  1430
  • The gist (of the matter) is that masculinity does not come from every male: beware of the ignorant man if you are wise.

  • دوستی جاهل شیرین‌سخن  ** کم شنو کان هست چون سم کهن 
  • Do not listen to the friendliness of the fair-spoken ignorant man, for it is like old (virulent) poison.

  • جان مادر چشم روشن گویدت  ** جز غم و حسرت از آن نفزویدت 
  • He says to you, “O soul of thy mother! O light of my eye!” (but) from those (endearments) only grief and sorrow are added to you.

  • مر پدر را گوید آن مادر جهار  ** که ز مکتب بچه‌ام شد بس نزار 
  • That (foolish) mother says plainly to your father, “My child has grown very thin because of (going to) school.

  • از زن دیگر گرش آوردیی  ** بر وی این جور و جفا کم کردیی 
  • If thou hadst gotten him by another wife, thou wouldst not have treated him with such cruelty and unkindness.”

  • از جز تو گر بدی این بچه‌ام  ** این فشار آن زن بگفتی نیز هم  1435
  • (Your father replies), “Had this child of mine been (born) of another (wife), not of thee, that wife too would have talked this (same) nonsense.”

  • هین بجه زن مادر و تیبای او  ** سیلی بابا به از حلوای او 
  • Beware, recoil from this mother and from her blandishments: your father's slaps are better than her sweetmeat.

  • هست مادر نفس و بابا عقل راد  ** اولش تنگی و آخر صد گشاد 
  • The mother is the carnal soul, and the father is noble reason: its beginning is constraint, but its end is a hundred expansions (of the spirit).

  • ای دهنده‌ی عقلها فریاد رس  ** تا نخواهی تو نخواهد هیچ کس 
  • O Giver of (all) understandings, come to my help: none wills (aught) unless Thou will (it).

  • هم طلب از تست و هم آن نیکوی  ** ما کییم اول توی آخر توی 
  • Both the desire (for good) and the good action (itself) proceed from Thee: who are we? Thou art the First, Thou art the Last.

  • هم بگو تو هم تو بشنو هم تو باش  ** ما همه لاشیم با چندین تراش  1440
  • Do Thou speak and do Thou hear and do Thou be! We are wholly naught notwithstanding all this hewing.

  • زین حواله رغبت افزا در سجود  ** کاهلی جبر مفرست و خمود 
  • Because of this resignation (to Thy will) do Thou increase our desire for worship (of Thee): do not send (upon us) the sloth and stagnation of necessitarianism.

  • جبر باشد پر و بال کاملان  ** جبر هم زندان و بند کاهلان 
  • Necessitarianism is the wing and pinion of the perfect; necessitarianism is also the prison and chains of the slothful.

  • هم‌چو آب نیل دان این جبر را  ** آب مومن را و خون مر گبر را 
  • Know that this necessitarianism is like the water of the Nile— water to the true believer and blood to the infidel.

  • بال بازان را سوی سلطان برد  ** بال زاغان را به گورستان برد 
  • Wings carry falcons to the king; wings carry crows to the graveyard.

  • باز گرد اکنون تو در شرح عدم  ** که چو پازهرست و پنداریش سم  1445
  • Now return to the description of non-existence, for it (non-existence) is like bezoar, though you think it is poison.

  • هم‌چو هندوبچه هین ای خواجه‌تاش  ** رو ز محمود عدم ترسان مباش 
  • Hark, O fellow-servant, go and, like the Hindú boy, be not afraid of the Mahmúd of non-existence.

  • از وجودی ترس که اکنون در ویی  ** آن خیالت لاشی و تو لا شیی 
  • Be afraid of the existence in which you are now: that phantasy of yours is nothing and you (yourself) are nothing.

  • لاشیی بر لاشیی عاشق شدست  ** هیچ نی مر هیچ نی را ره زدست 
  • One nothing has fallen in love with another nothing: has any naught ever waylaid (and attacked) any other naught?

  • چون برون شد این خیالات از میان  ** گشت نامعقول تو بر تو عیان 
  • When these phantasies have departed from before you, that which your understanding hath not conceived becomes clear to you.

  • لیس للماضین هم الموت انما لهم حسره الموت 
  • Those who have passed away do not grieve on account of death; their only regret is to have missed the opportunities (of life).

  • راست گفتست آن سپهدار بشر  ** که هر آنک کرد از دنیا گذر  1450
  • That captain of mankind has said truly that no one who has passed away from this world

  • نیستش درد و دریغ و غبن موت  ** بلک هستش صد دریغ از بهر فوت 
  • Feels sorrow and regret and disappointment on account of death; nay, but he feels a hundred regrets for having missed the opportunity,

  • که چرا قبله نکردم مرگ را  ** مخزن هر دولت و هر برگ را 
  • Saying (to himself), “Why did not I make death my object —(death, which is) the store-house of every fortune and every provision—

  • قبله کردم من همه عمر از حول  ** آن خیالاتی که گم شد در اجل 
  • (And why), through seeing double, did I make the lifelong object of my attention those phantoms that vanished at the fated hour?”

  • حسرت آن مردگان از مرگ نیست  ** زانست کاندر نقشها کردیم ایست 
  • The grief of the dead is not on account of death; it is because (so they say) “we dwelt upon the (phenomenal) forms,

  • ما ندیدیم این که آن نقش است و کف  ** کف ز دریا جنبد و یابد علف  1455
  • And this we did not perceive, that those are (mere) form and foam, (and that) the foam is moved and fed by the Sea.”

  • چونک بحر افکند کفها را به بر  ** تو بگورستان رو آن کفها نگر 
  • When the Sea has cast the foam-flakes on the shore, go to the graveyard and behold those flakes of foam!

  • پس بگو کو جنبش و جولانتان  ** بحر افکندست در بحرانتان 
  • Then say (to them), “Where is your movement and gyration (now)? The Sea has cast you into the crisis (of a deadly malady)”—

  • تا بگویندت به لب نی بل به حال  ** که ز دریا کن نه از ما این سال 
  • In order that they may say to you, not with their lips but implicitly, “Ask this question of the Sea, not of us.”

  • نقش چون کف کی بجنبد بی ز موج  ** خاک بی بادی کجا آید بر اوج 
  • How should the foam-like (phenomenal) form move without the wave? How should the dust rise to the zenith without a wind?

  • چون غبار نقش دیدی باد بین  ** کف چو دیدی قلزم ایجاد بین  1460
  • Since you have perceived the dust, namely, the form, perceive the wind; since you have perceived the foam, perceive the ocean of Creative Energy.

  • هین ببین کز تو نظر آید به کار  ** باقیت شحمی و لحمی پود و تار 
  • Come, perceive (it), for insight (is the only thing) in you (that) avails: the rest of you is a piece of fat and flesh, a weft and warp (of bones, muscles, etc.).

  • شحم تو در شمعها نفزود تاب  ** لحم تو مخمور را نامد کباب 
  • Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.

  • در گداز این جمله تن را در بصر  ** در نظر رو در نظر رو در نظر 
  • Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!

  • یک نظر دو گز همی‌بیند ز راه  ** یک نظر دو کون دید و روی شاه 
  • One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.

  • در میان این دو فرقی بی‌شمار  ** سرمه جو والله اعلم بالسرار  1465
  • Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult.

  • چون شنیدی شرح بحر نیستی  ** کوش دایم تا برین بحر ایستی 
  • Since you have heard the description of the sea of non-existence, continually endeavour to stand (depend) upon this sea.

  • چونک اصل کارگاه آن نیستیست  ** که خلا و بی‌نشانست و تهیست 
  • Inasmuch as the foundation of the workshop is that non-existence which is void and traceless and empty,

  • جمله استادان پی اظهار کار  ** نیستی جویند و جای انکسار 
  • (And inasmuch as) all master-craftsmen seek non-existence and a place of breakage for the purpose of exhibiting their skill,

  • لاجرم استاد استادان صمد  ** کارگاهش نیستی و لا بود 
  • Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.

  • هر کجا این نیستی افزون‌ترست  ** کار حق و کارگاهش آن سرست  1470
  • Wherever this non-existence is greater, (the more manifest) in that quarter is the work and workshop of God.

  • نیستی چون هست بالایین طبق  ** بر همه بردند درویشان سبق 
  • Since the highest stage is non-existence, the dervishes have outstripped all (others),

  • خاصه درویشی که شد بی جسم و مال  ** کار فقر جسم دارد نه سال 
  • Especially the dervish that has become devoid of body and (worldly) goods: poverty (deprivation) of body is the (important) matter, not beggary.

  • سایل آن باشد که مال او گداخت  ** قانع آن باشد که جسم خویش باخت 
  • The beggar is he whose (worldly) goods have melted away; the contented man is he who has gambled away (sacrificed) his body.

  • پس ز درد اکنون شکایت بر مدار  ** کوست سوی نیست اسپی راهوار 
  • Therefore do not now complain of affliction, for it is a smooth-paced horse (carrying you) towards non-existence.

  • این قدر گفتیم باقی فکر کن  ** فکر اگر جامد بود رو ذکر کن  1475
  • We have said so much: think of the remainder, (or) if thought be frozen (unable to move), practise recollection (of God).

  • ذکر آرد فکر را در اهتزاز  ** ذکر را خورشید این افسرده ساز 
  • Recollection (of God) brings thought into movement: make recollection to be the sun for this congealed (thought).