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2
1788-1812

  • I have passed beyond the Lote-tree of the farthest bourn, I have gone a hundred thousand years' journey on the other side.
  • من ز سدره‏ی منتهی بگذشته‏ام ** صد هزاران ساله ز آن سو رفته‏ام‏

  • Thou didst ply the lash, and my horse shied, made a bound, and passed beyond the sky.
  • تازیانه بر زدی اسبم بگشت ** گنبدی کرد و ز گردون بر گذشت‏

  • May the Divine Nature be intimate with my human nature— blessings be on thy hand and on thine arm! 1790
  • محرم ناسوت ما لاهوت باد ** آفرین بر دست و بر بازوت باد

  • Now my state is beyond telling: this which I am telling is not my (real) state.”
  • حال من اکنون برون از گفتن است ** این چه می‏گویم نه احوال من است‏

  • You behold the image which is in a mirror: it is your (own) image, it is not the image of the mirror.
  • نقش می‏بینی که در آیینه‏ای است ** نقش تست آن نقش آن آیینه نیست‏

  • The breath which the flute-player puts into the flute—does it belong to the flute? No, it belongs to the man (the flute-player).
  • دم که مرد نایی اندر نای کرد ** در خور نای است نه در خورد مرد

  • Take good heed! Whether you speak praise (of God) or thanksgiving, know that it is even as the unseemly (words) of that shepherd.
  • هان و هان گر حمد گویی گر سپاس ** همچو نافرجام آن چوپان شناس‏

  • Though your praise is better in comparison with that, yet in relation to God it too is maimed (feeble). 1795
  • حمد تو نسبت بدان گر بهتر است ** لیک آن نسبت به حق هم ابتر است‏

  • How often will you say, when the lid has been raised, “This was not what they were thinking (it was)!”
  • چند گویی چون غطا برداشتند ** کاین نبوده ست آن که می‏پنداشتند

  • This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.
  • این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است‏

  • Her prayers are stained with blood; your praise is stained with assimilation and qualification.
  • با نماز او بیالوده ست خون ** ذکر تو آلوده‏ی تشبیه و چون‏

  • Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities
  • خون پلید است و به آبی می‏رود ** لیک باطن را نجاستها بود

  • Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker. 1800
  • کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار

  • Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”
  • در سجودت کاش رو گردانی‏ای ** معنی سبحان ربی دانی‏ای‏

  • Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”
  • کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا

  • This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;
  • این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر

  • In that it covers our pollutions, (and that) buds grow up from it in exchange.
  • تا بپوشد او پلیدیهای ما ** در عوض بر روید از وی غنچه‏ها

  • Therefore, when the infidel saw that in giving and lavishing he was meaner and unwealthier than the earth, 1805
  • پس چو کافر دید کاو در داد و جود ** کمتر و بی‏مایه تر از خاک بود

  • (That) flowers and fruit did not grow from his being, (and that) he sought (and achieved) nothing but the corruption of all purities,
  • از وجود او گل و میوه نرست ** جز فساد جمله پاکیها نجست‏

  • He said, “I have gone backwards in (my) course. Alas! would that I had (still) been earth!
  • گفت واپس رفته‏ام من در ذهاب ** حسرتا یا لیتنی کنت تراب‏

  • Would that I had not chosen to travel away from earthiness, (and that) like a clod of earth I had gathered some grain!
  • کاش از خاکی سفر نگزیدمی ** همچو خاکی دانه‏ای می‏چیدمی‏

  • When I travelled, the Way tried me: what was the present I brought (home) from this travelling?”
  • چون سفر کردم مرا راه آزمود ** زین سفر کردن ره آوردم چه بود

  • ’Tis from all that propensity of his towards earth that he sees before him no profit in the journey. 1810
  • ز آن همه میلش سوی خاک است کاو ** در سفر سودی نبیند پیش رو

  • His turning his face back is that greed and cupidity (of his); his turning his face to the Way is sincerity and supplication.
  • روی واپس کردنش آن حرص و آز ** روی در ره کردنش صدق و نیاز

  • Every herb that has a propensity for (moving) upwards is in (the state of) increase and life and growth;
  • هر گیا را کش بود میل علا ** در مزید است و حیات و در نما