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2
273-297

  • Do not bear malice: they that are led astray by malice, their graves are placed beside the malicious.
  • کین مدار آنها که از کین گمرهند ** گورشان پهلوی کین داران نهند

  • The origin of malice is Hell, and your malice is a part of that whole and is the enemy of your religion.
  • اصل کینه دوزخ است و کین تو ** جزو آن کل است و خصم دین تو

  • Since you are a part of Hell, take care! The part gravitates towards its whole. 275
  • چون تو جزو دوزخی پس هوش دار ** جزو سوی کل خود گیرد قرار

  • He that is bitter will assuredly be attached to those who are bitter: how should vain breath (false words) be joined with the truth?
  • تلخ با تلخان یقین ملحق شود ** کی دم باطل قرین حق شود

  • O brother, you are that same thought (of yours); as for the rest (of you), you are (only) bone and fibre.
  • ای برادر تو همان اندیشه‏ای ** ما بقی تو استخوان و ریشه‏ای‏

  • If your thought is a rose, you are a rose-garden; and if it is a thorn, you are fuel for the bath-stove.
  • گر گل است اندیشه‏ی تو گلشنی ** ور بود خاری تو هیمه‏ی گلخنی‏

  • If you are rose-water, you are sprinkled on head and bosom; and if you are (stinking) like urine, you are cast out.
  • گر گلابی، بر سر و جیبت زنند ** ور تو چون بولی برونت افکنند

  • Look at the trays in front of druggists—each kind put beside its own kind, 280
  • طبله‏ها در پیش عطاران ببین ** جنس را با جنس خود کرده قرین‏

  • Things of each sort mixed with things of the same sort, and a certain elegance produced by this homogeneity;
  • جنسها با جنسها آمیخته ** زین تجانس زینتی انگیخته‏

  • If his (the druggist's) aloes-wood and sugar get mixed, he picks them out from each other, piece by piece.
  • گر در آمیزند عود و شکرش ** بر گزیند یک یک از یکدیگرش‏

  • The trays were broken and the souls were spilled: good and evil ones were mingled with each other.
  • طبله‏ها بشکست و جانها ریختند ** نیک و بد در همدگر آمیختند

  • God sent the prophets with scrolls (of Revelation), that He might pick out (and sort) these grains on the dish.
  • حق فرستاد انبیا را با ورق ** تا گزید این دانه‌ها را بر طبق

  • Before the, (the prophets) we were all alike, none knew whether we were good or bad. 285
  • پیش از ایشان ما همه یکسان بدیم ** کس ندانستی که ما نیک و بدیم‏

  • False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
  • قلب و نیکو در جهان بودی روان ** چون همه شب بود و ما چون شب روان‏

  • Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure!”
  • تا بر آمد آفتاب انبیا ** گفت ای غش دور شو صافی بیا

  • The eye can distinguish colours, the eye knows ruby and (common) stone.
  • چشم داند فرق کردن رنگ را ** چشم داند لعل را و سنگ را

  • The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
  • چشم داند گوهر و خاشاک را ** چشم را ز آن می‏خلد خاشاکها

  • These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day, 290
  • دشمن روزند این قلابکان ** عاشق روزند آن زرهای کان‏

  • Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day's) gift of honour.
  • ز آن که روز است آینه‏ی تعریف او ** تا ببیند اشرفی تشریف او

  • Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
  • حق قیامت را لقب ز آن روز کرد ** روز بنماید جمال سرخ و زرد

  • In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
  • پس حقیقت روز سر اولیاست ** روز پیش ماهشان چون سایه‏هاست‏

  • Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
  • عکس راز مرد حق دانید روز ** عکس ستاریش شام چشم دوز

  • For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed). 295
  • ز آن سبب فرمود یزدان و الضحی ** و الضحی‏ نور ضمیر مصطفی‏

  • The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
  • قول دیگر کین ضحی را خواست دوست ** هم برای آنکه این هم عکس اوست

  • Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
  • ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست‏