با خود آمد گفت ای بحر خوشی ** ای نهاده هوش‌ها در بیهشی
(When) he came to himself, he said, “O Sea of bliss, O Thou who hast stored (transcendental) forms of consciousness in unconsciousness,
خواب در بنهاده‌ای بیداریی ** بسته‌ای در بی‌دلی دلداریی
Thou hast stored a wakefulness in sleep, Thou hast fastened (attached) a dominion over the heart to the state of one who has lost his heart.
توانگری پنهان کنی در ذل فقر ** طوق دولت بسته اندر غل فقر
Thou dost conceal riches in the lowliness of poverty, Thou dost fasten the necklace of wealth to the iron collar of poverty.”
ضد اندر ضد پنهان مندرج ** آتش اندر آب سوزان مندرج 3570
Contrary is secretly enclosed in contrary: fire is enclosed in boiling water.
روضه اندر آتش نمرود درج ** دخل‌ها رویان شده از بذل و خرج
A (delightful) garden is enclosed in Nimrod's fire: revenues grow from giving and spending;
تا بگفته مصطفی شاه نجاح ** السماح یا اولی النعمی رباح
So that Mustafá (Mohammed), the King of prosperity, has said, “O possessors of wealth, munificence is a gainful trade.”
ما نقص مال من الصدقات قط ** انما الخیرات نعم المرتبط
Riches were never diminished by alms-giving: in sooth, acts of charity are an excellent means of attaching (wealth) to one's self.
جوشش و افزونی زر در زکات ** عصمت از فحشا و منکر در صلات
In the poor-tax is (involved) the overflow and increase of (one's) gold: in the ritual prayer is (involved) preservation from lewdness and iniquity.
آن زکاتت کیسه‌ات را پاسبان ** وآن صلاتت هم ز گرگانت شبان 3575
The poor-tax is the keeper of your purse, the ritual prayer is the shepherd who saves you from the wolves.
میوه‌ی شیرین نهان در شاخ و برگ ** زندگی جاودان در زیر مرگ
The sweet fruit is hidden in boughs and leaves: the everlasting life is (hidden) under death.
زبل گشته قوت خاک از شیوه‌ای ** زان غذا زاده زمین را میوه‌ای
Dung, by a certain manner (of assimilation), becomes nutriment for the earth, and by means of that food a fruit is born to the earth.
درعدم پنهان شده موجودیی ** در سرشت ساجدی مسجودیی
An existence is concealed in non-existence, an adorability in the nature of adoration.
آهن و سنگ از برونش مظلمی ** اندرون نوری و شمع عالمی
The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.
درج در خوفی هزاران آمنی ** در سواد چشم چندان روشنی 3580
In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies.
اندرون گاو تن شه‌زاده‌ای ** گنج در ویرانه‌ای بنهاده‌ای
Within the cow-like body there is a prince, a treasure deposited in a ruin,
تا خری پیری گریزد زان نفیس ** گاو بیند شاه نی یعنی بلیس
To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
بود شاهی شاه را بد سه پسر ** هر سه صاحب‌فطنت و صاحب‌نظر
There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
هر یکی از دیگری استوده‌تر ** در سخا و در وغا و کر و فر
Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
پیش شه شه‌زادگان استاده جمع ** قرة العینان شه هم‌چون سه شمع 3585
The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King,
از ره پنهان ز عینین پسر ** می‌کشید آبی نخیل آن پدر
And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
تا ز فرزند آب این چشمه شتاب ** می‌رود سوی ریاض مام و باب
So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
تازه می‌باشد ریاض والدین ** گشته جاری عینشان زین هر دو عین
His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
چون شود چشمه ز بیماری علیل ** خشک گردد برگ و شاخ آن نخیل
(But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.
The withering of his palm-tree tells plainly that the tree was drawing moisture from the son.
ای بسا کاریز پنهان هم‌چنین ** متصل با جانتان یا غافلین
How many a hidden conduit is connected in like fashion with your souls, O ye heedless ones!
ای کشیده ز آسمان و از زمین ** مایه‌ها تا گشته جسم تو سمین
O thou who hast drawn stocks (of nourishment) from heaven and earth, so that thy body has grown fat,
عاریه‌ست این کم همی‌باید فشارد ** کانچ بگرفتی همی‌باید گزارد
(All) this is a loan: thou need’st not stuff (thy body) so much, for thou must needs pay back what thou hast taken—
جز نفخت کان ز وهاب آمدست ** روح را باش آن دگرها بیهدست
(All) except (that of which God said) “I breathed,” for that hath come from the Munificent. Cleave to the spirit! The other things are vain.
بیهده نسبت به جان می‌گویمش ** نی بنسبت با صنیع محکمش 3595
I call them vain in relation to the spirit, not in relation to His (their Maker's) consummate making.
بیان استمداد عارف از سرچشمه‌ی حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمه‌های آبهای بی‌وفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمه‌ها اعتماد کند در طلب چشمه‌ی باقی دایم سست شود کاری ز درون جان تو می‌باید کز عاریه‌ها ترا دری نگشاید یک چشمه‌ی آب از درون خانه به زان جویی که آن ز بیرون آید
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
حبذا کاریز اصل چیزها ** فارغت آرد ازین کاریزها
How goodly is the Conduit which is the source of (all) things! It makes you independent of these (other) conduits.
تو ز صد ینبوع شربت می‌کشی ** هرچه زان صد کم شود کاهد خوشی
You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
چون بجوشید از درون چشمه‌ی سنی ** ز استراق چشمه‌ها گردی غنی
(But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
قرةالعینت چو ز آب و گل بود ** راتبه‌ی این قره درد دل بود
Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
قلعه را چون آب آید از برون ** در زمان امن باشد بر فزون 3600
When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace;
چونک دشمن گرد آن حلقه کند ** تا که اندر خونشان غرقه کند
(But) when the enemy forms a ring round that (fortress), in order that he may drown them (the garrison) in blood,
آب بیرون را ببرند آن سپاه ** تا نباشد قلعه را زانها پناه
The (hostile) troops cut off the outside water, that (the defenders of) the fortress may have no refuge from them.
آن زمان یک چاه شوری از درون ** به ز صد جیحون شیرین از برون
At that time a briny well inside (the walls) is better than a hundred sweet rivers outside.
قاطع الاسباب و لشکرهای مرگ ** هم‌چو دی آید به قطع شاخ و برگ
The Cutter of cords (Death) and the armies of Death come, like December, to cut the boughs and leaves (of the body),
در جهان نبود مددشان از بهار ** جز مگر در جان بهار روی یار 3605
(And then) there is no succour for them in the world from Spring, except perchance the Spring of the Beloved's face in the soul.
زان لقب شد خاک را دار الغرور ** کو کشد پا را سپس یوم العبور
The Earth is entitled “the Abode of delusion” because she draws back her foot (and deserts you) on the day of passage.
پیش از آن بر راست و بر چپ می‌دوید ** که بچینم درد تو چیزی نچید
Before that (time) she was running right and left, saying, “I will take away thy sorrow”; but she never took anything away.
او بگفتی مر ترا وقت غمان ** دور از تو رنج و ده که در میان
In the hour of anxieties she would say to you, “May pain be far from thee, and (may) ten mountains (stand) between (pain and thee)!”
چون سپاه رنج آمد بست دم ** خود نمی‌گوید ترا من دیده‌ام
When the army of Pain arrives, she holds her breath: she will not even say, “I have seen (and been acquainted with) thee.”
حق پی شیطان بدین سان زد مثل ** که ترا در رزم آرد با حیل 3610
God made a parable concerning the Devil on this wise: “He leads you into battle by his cunning tricks,
که ترا یاری دهم من با توم ** در خطرها پیش تو من می‌دوم
Saying, ‘I will give thee help, I am beside thee, I will run before thee in the perils (of war);
اسپرت باشم گه تیر خدنگ ** مخلص تو باشم اندر وقت تنگ
I will be thy shield amidst the arrows of khadang wood, I will be thy refuge in the hour of distress;
جان فدای تو کنم در انتعاش ** رستمی شیری هلا مردانه باش
I will sacrifice my life for thee in raising thee to thy feet. Thou art a Rustam, a lion: come on, be manful!’”
سوی کفرش آورد زین عشوه‌ها ** آن جوال خدعه و مکر و دها
By means of these wiles that bag of deceit and cunning and craft leads him (whom he makes his dupe) to infidelity.
چون قدم بنهاد در خندق فتاد ** او به قاهاقاه خنده لب گشاد 3615
As soon as he sets foot (therein) and falls into the moat (of fire), he (the Devil) opens his lips with a loud ha, ha.
هی بیا من طمعها دارم ز تو ** گویدش رو رو که بیزارم ز تو
(The dupe cries), “Hey, come! I have hopes of thee.” He (the Devil) says, “Begone, begone, for I am quit of thee.