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).
اصل خود جذبه است لیک ای خواجه‌تاش ** کار کن موقوف آن جذبه مباش
(God's) pulling is, indeed, the original source; but, O fellow-servant, exert yourself, do not be dependent on that pulling;
زانک ترک کار چون نازی بود ** ناز کی در خورد جانبازی بود
For to renounce exertion is like an act of disdain: how should disdain be seemly for a devoted lover (of God)?
نه قبول اندیش نه رد ای غلام ** امر را و نهی را می‌بین مدام
O youth, think neither of acceptance nor refusal: regard always the (Divine) command and prohibition.
(Then) suddenly the bird, namely, the (Divine) attraction, will fly from its nest (towards you): put out the candle as soon as you see the dawn.
چشمها چون شد گذاره نور اوست ** مغزها می‌بیند او در عین پوست
When the eyes have become piercing, ’tis its (the dawn's) light (that illumines them): in the very husk it (the illumined eye) beholds the kernels.
بیند اندر ذره خورشید بقا ** بیند اندر قطره کل بحر را
In the mote it beholds the everlasting Sun, in the drop (of water) it beholds the entire Sea.
بار دیگر رجوع کردن به قصه‌ی صوفی و قاضی
Returning once more to the Story of the Súfí and the Cadi.
گفت صوفی در قصاص یک قفا ** سر نشاید باد دادن از عمی
The Súfí said (to himself), “It does not behove me blindly to lose my head by taking retaliation for a single slap on the nape.
خرقه‌ی تسلیم اندر گردنم ** بر من آسان کرد سیلی خوردنم
My putting on the (Súfí’s) mantle of resignation has made it easy for me to suffer blows.”
دید صوفی خصم خود را سخت زار ** گفت اگر مشتش زنم من خصم‌وار 1485
The Súfí observed that his adversary was exceedingly frail: he said (to himself), “If I give him a hostile blow with my fist,
او به یک مشتم بریزد چون رصاص ** شاه فرماید مرا زجر و قصاص
At my first blow he will crumble like dead, and then the king will punish me and exact retaliation.
خیمه ویرانست و بشکسته وتد ** او بهانه می‌جود تا در فتد
The tent is ruined and the tent-pin broken: it (the tent) is seeking (the least) excuse to fall in.
بهر این مرده دریغ آید دریغ ** که قصاصم افتد اندر زیر تیغ
It would be a pity, a (great) pity, that on account of this (virtually) dead man retaliation should fall upon me under the sword.”
چون نمی‌توانست کف بر خصم زد ** عزمش آن شد کش سوی قاضی برد
Since he durst not give his adversary a fisticuff, he resolved to take him to the Cadi.
که ترازوی حق است و کیله‌اش ** مخلص است از مکر دیو و حیله‌اش 1490
Saying (to himself), “He (the cadi) is God’s scales and measure, he is the means of deliverance from the deceit and cunning of the Devil.
هست او مقراض احقاد و جدال ** قاطع جن دو خصم و قیل و قال
He is the scissors for (cutting off) enmities and wranglings, he is the decider of the quarrels and disputes of the two litigants.
دیو در شیشه کند افسون او ** فتنه‌ها ساکن کند قانون او
His spells put the Devil in the bottle, his legal ruling makes dissensions cease.
چون ترازو دید خصم پر طمع ** سرکشی بگذارد و گردد تبع
When the covetous adversary sees the scales (of justice), he abandons rebelliousness and becomes submissive;
ور ترازو نیست گر افزون دهیش ** از قسم راضی نگردد آگهیش
But if there are no scales, (even) though you give him more (than his fair share) his shrewdness will never be satisfied with the portion (allotted to him).”
هست قاضی رحمت و دفع ستیز ** قطره‌ای از بحر عدل رستخیز 1495
The cadi is a mercy (bestowed by God) and the means of removing strife: he is a drop from the ocean of the justice of the Resurrection.
قطره گرچه خرد و کوته‌پا بود ** لطف آب بحر ازو پیدا بود
Though the drop be small and short of foot, (yet) by it the purity of the ocean’s water is made manifest.
از غبار ار پاک داری کله را ** تو ز یک قطره ببینی دجله را
If you keep the (outer) veil (coat of the inward eye) free from dust, you will see the Tigris in a single drop (of water).
جزوها بر حال کلها شاهدست ** تا شفق غماز خورشید آمدست
The parts bear witness to the state of (their) wholes, so that the afterglow of sunset has become an informer concerning the sun.
آن قسم بر جسم احمد راند حق ** آنچ فرمودست کلا والشفق
God applied that oath, (namely), His Words Verily (I swear) by the afterglow of sunset, to the body of Ahmad (Mohammad).
مور بر دانه چرا لرزان بدی ** گر از آن یک دانه خرمن‌دان بدی 1500
Wherefore should the ant have been trembling (in desire) for the grain (of corn), if from that single grain it had known (inferred) the (existence of) the stack?