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2
1564-1588

  • The tree that is bitter and reprobate, and the tree whose one is (as) seven hundred (of the other)—
  • آن درختی را که تلخ و رد بود ** و آن درختی که یکش هفصد بود

  • How, in rearing (them), should he deem (them) equal, when he beholds them with the eye (that is conscious) of the end, 1565
  • کی برابر دارد اندر تربیت ** چون ببیندشان به چشم عاقبت‏

  • (And knows) what (different) fruit those trees will ultimately bear, though at this moment they are alike in appearance'?
  • کان درختان را نهایت چیست بر ** گر چه یکسانند این دم در نظر

  • The Shaykh who has become seeing by the light of God has become acquainted with the end and the beginning.
  • شیخ کاو ینظر بنور الله شد ** از نهایت وز نخست آگاه شد

  • He has shut for God's sake the eye that sees the stable the world); he has opened, in priority, the eye that sees the en .
  • چشم آخر بین ببست از بهر حق ** چشم آخر بین گشاد اندر سبق‏

  • Those envious ones were bad trees; they were ill-fortuned ones of bitter stock.
  • آن حسودان بد درختان بوده‏اند ** تلخ گوهر شور بختان بوده‏اند

  • They were boiling and foaming with envy, and were starting plots m secret, 1570
  • از حسد جوشان و کف می‏ریختند ** در نهانی مکر می‏انگیختند

  • That they might behead the favourite slave and tear up his root from the world;
  • تا غلام خاص را گردن زنند ** بیخ او را از زمانه بر کنند

  • (But) how should he perish, since the King was his soul, and his root was under the protection of God?
  • چون شود فانی چو جانش شاه بود ** بیخ او در عصمت الله بود

  • The King had become aware of those secret thoughts, (but) like Bú Bakr-i Rabábí he kept silence.
  • شاه از آن اسرار واقف آمده ** همچو بو بکر ربابی تن زده‏

  • In (viewing) the spectacle of the hearts of (those) evil-natured ones he was clapping his hands (derisively) at those potters (schemers).
  • در تماشای دل بد گوهران ** می‏زدی خنبک بر آن کوزه‏گران‏

  • Some cunning people devise stratagems to get the King into a beer-jug; 1575
  • مکر می‏سازند قومی حیله‏مند ** تا که شه را در فقاعی در کنند

  • (But) a King (so) exceedingly grand and illimitable—how should He be contained in a beer jug, O asses?
  • پادشاهی بس عظیمی بی‏کران ** در فقاعی کی بگنجد ای خران‏

  • They knitted a net for the King; (yet) after all, they (had) learnt this contrivance from Him.
  • از برای شاه دامی دوختند ** آخر این تدبیر از او آموختند

  • Ill-starred is the pupil that begins rivalry with his master and comes forward (to contend with him).
  • نحس شاگردی که با استاد خویش ** همسری آغازد و آید به پیش‏

  • With what master? The master of the world, to whom the manifest and the occult are alike;
  • با کدام استاد استاد جهان ** پیش او یکسان و هویدا و نهان‏

  • Whose eyes have become seeing by the light of God and have rent the veils of ignorance. 1580
  • چشم او ینظر بنور الله شده ** پرده‏های جهل را خارق بده‏

  • (Making) a veil of (his) heart, (which is as) full of holes as an old blanket, he (the disciple) puts it on in the presence of that Sage.
  • از دل سوراخ چون کهنه گلیم ** پرده‏ای بندد به پیش آن حکیم‏

  • The veil laughs at him with a hundred mouths, every mouth having become a slit (open) to that (master). [The veil laughs at him with a hundred mouths, every mouth having become (like) a slit (vulva) in the thighs (of a woman).]
  • پرده می‏خندد بر او با صد دهان ** هر دهانی گشته اشکافی بر آن‏

  • The master says to the disciple, "O you who are less than a dog, have you no faithfulness to me?
  • گوید آن استاد مر شاگرد را ** ای کم از سگ نیستت با من وفا

  • Even suppose I am not a master and an iron-breaker, suppose I am a disciple like yourself and blind of heart,
  • خود مرا استا مگیر آهن گسل ** همچو خود شاگرد گیر و کوردل‏

  • Have not you help in spirit and mind from me? Without me no water is set flowing for you. 1585
  • نه از منت یاری است در جان و روان ** بی‏منت آبی نمی‏گردد روان‏

  • Therefore my heart is the factory of your fortune: why would you break this factory, O unrighteous one?"
  • پس دل من کارگاه بخت تست ** چه شکنی این کارگاه ای نادرست‏

  • You may say that you kindle the flame (of rivalry) against him in secret (not openly); but is there not a window between heart and heart?
  • گویی‏اش پنهان زنم آتش زنه ** نه به قلب از قلب باشد روزنه‏

  • After all, he sees your thought through the window: your heart gives testimony as to what you are meditating.
  • آخر از روزن ببیند فکر تو ** دل گواهی می‏دهد زین ذکر تو