If you call him (the true believer) hypocrite, this vile name is stinging (him) within like a scorpion.
گر منافق خوانیاش این نام دون ** همچو کژدم میخلد در اندرون
If this name is not derived from Hell, then why is there the taste of Hell in it?
گرنه این نام اشتقاق دوزخ است ** پس چرا در وی مذاق دوزخ است
The foulness of that ill name is not from the letters; the bitterness of that sea-water is not from the vessel (containing it).295
زشتی آن نام بد از حرف نیست ** تلخی آن آب بحر از ظرف نیست
The letters are the vessel: therein the meaning is (contained) like water; (but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.
حرف ظرف آمد در او معنی چو آب ** بحر معنی عنده أم الکتاب
In this world the bitter sea and the sweet sea (are divided)— between them is a barrier which they do not seek to cross.
بحر تلخ و بحر شیرین در جهان ** در میانشان برزخ لا یبغیان
Know that both these flow from one origin. Pass on from them both, go (all the way) to their origin!
وانگه این هر دو ز یک اصلی روان ** بر گذر زین هر دو رو تا اصل آن
Without the touchstone you will never know in the assay adulterated gold and fine gold by (using your own) judgement.
زر قلب و زر نیکو در عیار ** بیمحک هرگز ندانی ز اعتبار
Any one in whose soul God shall put the touchstone, he will distinguish every certainty from doubt.300
هر که را در جان خدا بنهد محک ** هر یقین را باز داند او ز شک
A piece of rubbish jumps into the mouth of a living man, and only when he ejects it is he at ease.
در دهان زنده خاشاکی جهد ** آن گه آرامد که بیرونش نهد
When, amongst thousands of morsels (of food), one little piece of rubbish entered (his mouth), the living man's sense (of touch or taste) tracked it down.
در هزاران لقمه یک خاشاک خرد ** چون در آمد حس زنده پی ببرد
The worldly sense is the ladder to this world; the religious sense is the ladder to Heaven.
حس دنیا نردبان این جهان ** حس دینی نردبان آسمان
Seek ye the well-being of the former sense from the physician; beg ye the well-being of the latter sense from the Beloved.
صحت این حس بجویید از طبیب ** صحت آن حس بخواهید از حبیب
The health of the former arises from the flourishing state of the body; the health of the latter arises from the ruin of the body.305
صحت این حس ز معموری تن ** صحت آن حس ز تخریب بدن
The spiritual way ruins the body and, after having ruined it, restores it to prosperity:
راه جان مر جسم را ویران کند ** بعد از آن ویرانی آبادان کند
Ruined the house for the sake of the golden treasure, and with that same treasure builds it better (than before);
کرد ویران خانه بهر گنج زر ** وز همان گنجش کند معمورتر
Cut off the water and cleansed the river-bed, then caused drinking-water to flow in the river-bed;
آب را ببرید و جو را پاک کرد ** بعد از آن در جو روان کرد آب خورد
Cleft the skin and drew out the iron point (of the arrow or spear)—then fresh skin grew over it (the wound);
پوست را بشکافت و پیکان را کشید ** پوست تازه بعد از آتش بردمید
Rased the fortress and took it from the infidel, then reared thereon a hundred towers and ramparts.310
قلعه ویران کرد و از کافر ستد ** بعد از آن بر ساختش صد برج و سد
Who shall describe the action of Him who hath no like? This that I have said (is what) the present necessity is affording.
کار بیچون را که کیفیت نهد ** این که گفتم هم ضرورت میدهد
Sometimes it (the action of God) appears like this and sometimes the contrary of this: the work of religion is naught but bewilderment.
گه چنین بنماید و گه ضد این ** جز که حیرانی نباشد کار دین
(I mean) not one bewildered in such wise that his back is (turned) towards Him; nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.
نی چنان حیران که پشتش سوی اوست ** بل چنین حیران و غرق و مست دوست
The face of the one is set towards the Beloved, (while) the face of the other is just his own face (he is facing himself).
آن یکی را روی او شد سوی دوست ** و آن یکی را روی او خود روی دوست
Look long on the face of every one, keep watch attentively: it may be that by doing service (to Súfís) you will come to know the face (of the true saint).315
روی هر یک مینگر میدار پاس ** بو که گردی تو ز خدمت رو شناس
Since there is many a devil who hath the face of Adam, it is not well to give your hand to every hand,
چون بسی ابلیس آدم روی هست ** پس به هر دستی نشاید داد دست
Because the fowler produces a whistling sound in order to decoy the bird,
ز انکه صیاد آورد بانگ صفیر ** تا فریبد مرغ را آن مرغ گیر