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6
2323-2372

  • آن یکی را کرده پر نور جلال  ** وآن دگر را کرده پر وهم و خیال 
  • He fills one with the light of Majesty, while He fills another with (vain) imagination and fancy.

  • گر بخویشم هیچ رای و فن بدی  ** رای و تدبیرم به حکم من بدی 
  • If I had any judgement and skill by myself, my judgement and forethought would be under my control;

  • شب نرفتی هوش بی‌فرمان من  ** زیر دام من بدی مرغان من  2325
  • At night my consciousness would not go (from me) without my bidding, and my birds (senses and faculties) would be under my trap.

  • بودمی آگه ز منزلهای جان  ** وقت خواب و بیهشی و امتحان 
  • I should be aware of the stages (of the journey) of the soul (both) at the time of sleep and unconsciousness and (at the time of) tribulation.

  • چون کفم زین حل و عقد او تهیست  ** ای عجب این معجبی من ز کیست 
  • Inasmuch as my hand is (made) empty by this (sovereign) power of His to loose and bind, oh, I wonder, from whom comes this self-conceit of mine?

  • دیده را نادیده خود انگاشتم  ** باز زنبیل دعا برداشتم 
  • I have even deemed that what I saw was not seen (by me), and (like a beggar) I have again held up the basket of invocation.

  • چون الف چیزی ندارم ای کریم  ** جز دلی دلتنگ‌تر از چشم میم 
  • Like alif, I possess nothing, O Gracious One, except a heart more constricted with anguish than the eye of mim.

  • این الف وین میم ام بود ماست  ** میم ام تنگست الف زو نر گداست  2330
  • This alif and this mím are the mother (umm) of our existence: the mím of umm is narrow (distressful), and the alif is (begging for deliverance) from it (like) a sturdy beggar.

  • آن الف چیزی ندارد غافلیست  ** میم دلتنگ آن زمان عاقلیست 
  • (The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).

  • در زمان بیهشی خود هیچ من  ** در زمان هوش اندر پیچ من 
  • During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.

  • هیچ دیگر بر چنین هیچی منه  ** نام دولت بر چنین پیچی منه 
  • Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.

  • خود ندارم هیچ به سازد مرا  ** که ز وهم دارم است این صد عنا 
  • Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).

  • در ندارم هم تو داراییم کن  ** رنج دیدم راحت‌افزاییم کن  2335
  • Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure.

  • هم در آب دیده عریان بیستم  ** بر در تو چونک دیده نیستم 
  • I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.

  • آب دیده‌ی بنده‌ی بی‌دیده را  ** سبزه‌ای بخش و نباتی زین چرا 
  • Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;

  • ور نمانم آب آبم ده ز عین  ** هم‌چو عینین نبی هطالتین 
  • And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.

  • او چو آب دیده جست از جود حق  ** با چنان اقبال و اجلال و سبق 
  • Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,

  • چون نباشم ز اشک خون باریک‌ریس  ** من تهی‌دست قصور کاسه‌لیس  2340
  • How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?

  • چون چنان چشم اشک را مفتون بود  ** اشک من باید که صد جیحون بود 
  • Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”

  • قطره‌ای زان زین دو صد جیحون به است  ** که بدان یک قطره انس و جن برست 
  • A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.

  • چونک باران جست آن روضه‌ی بهشت  ** چون نجوید آب شوره‌خاک زشت 
  • Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?

  • ای اخی دست از دعا کردن مدار  ** با اجابت یا رد اویت چه کار 
  • O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?

  • نان که سد و مانع این آب بود  ** دست از آن نان می‌بباید شست زود  2345
  • Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.

  • خویش را موزون و چست و سخته کن  ** ز آب دیده نان خود را پخته کن 
  • Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.

  • آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن 
  • How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.

  • اندرین بود او که الهام آمدش  ** کشف شد این مشکلات از ایزدش 
  • He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,

  • کو بگفتت در کمان تیری بنه  ** کی بگفتندت که اندر کش تو زه 
  • Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?

  • او نگفتت که کمان را سخت‌کش  ** در کمان نه گفت او نه پر کنش 
  • It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’

  • از فضولی تو کمان افراشتی  ** صنعت قواسیی بر داشتی  2350
  • You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.

  • ترک این سخته کمانی رو بگو  ** در کمان نه تیر و پریدن مجو 
  • Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).

  • چون بیفتد بر کن آنجا می‌طلب  ** زور بگذار و بزاری جو ذهب 
  • When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”

  • آنچ حقست اقرب از حبل الورید  ** تو فکنده تیر فکرت را بعید 
  • That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.

  • ای کمان و تیرها بر ساخته  ** صید نزدیک و تو دور انداخته 
  • O you who have provided yourself with bow and arrows, the prey is near and you have shot far.

  • هرکه دوراندازتر او دورتر  ** وز چنین گنجست او مهجورتر  2355
  • The farther one shoots, the farther away and more separated is he from a treasure like this.

  • فلسفی خود را از اندیشه بکشت  ** گو بدو کوراست سوی گنج پشت 
  • The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.

  • گو بدو چندانک افزون می‌دود  ** از مراد دل جداتر می‌شود 
  • Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.

  • جاهدوا فینا بگفت آن شهریار  ** جاهدوا عنا نگفت ای بی‌قرار 
  • That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,

  • هم‌چو کنعان کو ز ننگ نوح رفت  ** بر فراز قله‌ی آن کوه زفت 
  • As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.

  • هرچه افزون‌تر همی‌جست او خلاص  ** سوی که می‌شد جداتر از مناص  2360
  • The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,

  • هم‌چو این درویش بهر گنج و کان  ** هر صباحی سخت‌تر جستی کمان 
  • Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,

  • هر کمانی کو گرفتی سخت‌تر  ** بود از گنج و نشان بدبخت‌تر 
  • And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.

  • این مثل اندر زمانه جانی است  ** جان نادانان به رنج ارزانی است 
  • This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)

  • زانک جاهل ننگ دارد ز اوستاد  ** لاجرم رفت و دکانی نو گشاد 
  • Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.

  • آن دکان بالای استاد ای نگار  ** گنده و پر کزدمست و پر ز مار  2365
  • O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.

  • زود ویران کن دکان و بازگرد  ** سوی سبزه و گلبنان و آب‌خورد 
  • Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;

  • نه چو کنعان کو ز کبر و ناشناخت  ** از که عاصم سفینه‌ی فوز ساخت 
  • Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.

  • علم تیراندازیش آمد حجاب  ** وان مراد او را بده حاضر به جیب 
  • His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.

  • ای بسا علم و ذکاوات و فطن  ** گشته ره‌رو را چو غول و راه‌زن 
  • Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!

  • بیشتر اصحاب جنت ابلهند  ** تا ز شر فیلسوفی می‌رهند  2370
  • Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.

  • خویش را عریان کن از فضل و فضول  ** تا کند رحمت به تو هر دم نزول 
  • Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.

  • زیرکی ضد شکستست و نیاز  ** زیرکی بگذار و با گولی‌بساز 
  • Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.