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1
295-319

  • 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

  • (So that) the bird may hear the note of its congener and come down from the air and find trap and knife-point.
  • بشنود آن مرغ بانگ جنس خویش ** از هوا آید بیابد دام و نیش‌‌

  • The vile man will steal the language of dervishes, that he may thereby chant a spell over (fascinate and deceive) one who is simple.
  • حرف درویشان بدزدد مرد دون ** تا بخواند بر سلیمی ز ان فسون‌‌