They are (really) carrying (their hobby-horses), but in their folly they have raised themselves on high: they have fancied themselves to be riders and carried along the road.
حامل‌‌اند و خود ز جهل افراشته ** راکب و محمول ره پنداشته
Wait till the day when those who are borne aloft by God shall pass, galloping, beyond the nine tiers (of Heaven)!
باش تا روزی که محمولان حق ** اسب تازان بگذرند از نه طبق
“The spirit and the angels shall ascend to Him”: at the ascension of the spirit Heaven shall tremble.3440
تعرج الروح إلیه و الملک ** من عروج الروح یهتز الفلک
Like children, ye all are riding on your skirts: ye have taken hold of the corner of your skirt (to serve) as a horse.
From God came (the text), “Verily, opinion doth not enable (you) to dispense (with the Truth)”: when did the steed of opinion run (mount) to the Heavens?
از حق إن الظن لا يغنی رسید ** مرکب ظن بر فلک‌‌ها کی دوید
While preferring (in case of doubt) the stronger of the two (alternative) opinions, do not doubt whether you see the sun when it is shining!
اغلب الظنین فی ترجیح ذا ** لا تماری الشمس فی توضیحها
At that time (when the spirit returns to God) behold your steeds! Ye have made a steed of your own foot.
آن گهی بینید مرکبهای خویش ** مرکبی سازیده‌‌اید از پای خویش
Come, recognise that your imagination and reflection and sense-perception and apprehension are like the reed-cane on which children ride.3445
وهم و فکر و حس و ادراک شما ** همچو نی دان مرکب کودک هلا
The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.
علمهای اهل دل حمالشان ** علمهای اهل تن احمالشان
When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper (yárí); when knowledge strikes on the body (is acquired through the senses), it becomes a burden (bárí).
علم چون بر دل زند یاری شود ** علم چون بر تن زند باری شود
God hath said, “(Like an ass) laden with his books”: burdensome is the knowledge that is not from Himself.
گفت ایزد یحمل اسفاره ** بار باشد علم کان نبود ز هو
The knowledge that is not immediately from Himself does not endure, (it is) like the tire woman's paint.
علم کان نبود ز هو بی‌‌واسطه ** آن نپاید همچو رنگ ماشطه
But when you carry this burden well, the burden will be removed and you will be given (spiritual) joy.3450
لیک چون این بار را نیکو کشی ** بار بر گیرند و بخشندت خوشی
Beware! Do not carry that burden of knowledge for the sake of selfish desire (but mortify yourself), so that you may behold the barn (store-house) of knowledge within (you),
هین مکش بهر هوا آن بار علم ** تا ببینی در درون انبار علم
So that you may mount the smooth-paced steed of knowledge, (and that) afterwards the burden may fall from your shoulder.
تا که بر رهوار علم آیی سوار ** بعد از آن افتد ترا از دوش بار
How wilt thou be freed from selfish desires without the cup of Hú (Him), O thou who hast become content with no more of Hú than the name of Hú?
از هواها کی رهی بی‌‌جام هو ** ای ز هو قانع شده با نام هو
From attribute and name what comes to birth? Phantasy; and that phantasy shows the way to union with Him.
از صفت و ز نام چه زاید خیال ** و آن خیالش هست دلال وصال
Hast thou ever seen a subject that shows without (the existence of) an object that is shown: unless there is the road, there can never be the ghoul (which entices travelers to stray from the road).3455
دیده‌‌ای دلال بی‌‌مدلول هیچ ** تا نباشد جاده نبود غول هیچ
Hast thou ever seen a name without the reality (denoted by the name)? Or hast thou plucked a rose (gul) from the (letters) gáf and lám of (the word) gul?
هیچ نامی بی‌‌حقیقت دیده‌‌ای ** یا ز گاف و لام گل گل چیده‌‌ای
Thou hast pronounced the name: go, seek the thing named. Know that the moon is on high, not in the water of the stream.
اسم خواندی رو مسمی را بجو ** مه به بالا دان نه اندر آب جو
If thou wouldst pass beyond name and letter, oh, make thyself wholly purged of self.
گر ز نام و حرف خواهی بگذری ** پاک کن خود را ز خود هین یک سری
Like (polished) iron, lose the ferruginous colour; become in thy ascetic discipline (like) a mirror without rust.