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2
35-59

  • In autumn, when it sees (meets with) a repugnant companion, it withdraws its face and head under the coverlet 35
  • در خزان چون دید او یار خلاف ** در کشید او رو و سر زیر لحاف‏

  • And says, “A bad comrade is (the means of) stirring up trouble: since he has come, my (best) course is to sleep.
  • گفت یار بد بلا آشفتن است ** چون که او آمد طریقم خفتن است‏

  • Therefore I will sleep, I will be (like) one of the Men of the Cave (the Seven Sleepers): that prisoner of woe (that sorely distressed one) is better than Decianus.”
  • پس بخسپم باشم اصحاب کهف ** به ز دقیانوس آن محبوس لهف

  • Their time of waking was expended by (was at the disposal of) Decianus; their sleep was the capital (fundamental source) of their renown.
  • یقظه شان مصروف دقیانوس بود ** خوابشان سرمایه‏ی ناموس بود

  • Sleep, when it is accompanied by wisdom, is (spiritual) wakefulness; (but) alas for the man awake who consorts with the ignorant!
  • خواب بیداری ست چون با دانش است ** وای بیداری که با نادان نشست‏

  • When the crows pitch their tents on Bahman (January), the nightingales hide themselves and are mute, 40
  • چون که زاغان خیمه بر بهمن زدند ** بلبلان پنهان شدند و تن زدند

  • Because the nightingale is silent without the rose-garden: the absence of the sun kills (the nightingale's) wakefulness.
  • ز آنکه بی‏گل‏زار بلبل خامش است ** غیبت خورشید بیداری کش است‏

  • O sun, thou takest leave of this rose-garden (the earth) in order to illumine (the region) below the earth;
  • آفتابا ترک این گلشن کنی ** تا که تحت الارض را روشن کنی‏

  • (But) the Sun of Divine knowledge has no motion: its place of rising is naught but the spirit and the intellect;
  • آفتاب معرفت را نقل نیست ** مشرق او غیر جان و عقل نیست‏

  • Especially the perfect Sun which is of yonder (world of Reality): day and night its action is (giving) illumination.
  • خاصه خورشید کمالی کان سری ست ** روز و شب کردار او روشنگری ست‏

  • If thou art an Alexander, come to the Sun's rising-place: after that, wheresoever thou goest, thou art possessed of goodly splendour. 45
  • مطلع شمس آی گر اسکندری ** بعد از آن هر جا روی نیکوفری‏

  • After that, wheresoever thou goest, ’twill become the place of sunrise: (all) the places of sunrise will be in love with thy place of sunset.
  • بعد از آن هر جا روی مشرق شود ** شرقها بر مغربت عاشق شود

  • Thy bat-like senses are running towards the sunset; thy pearl-scattering senses are faring towards the sunrise.
  • حس خفاشت سوی مغرب دوان ** حس در پاشت سوی مشرق روان‏

  • The way of (physical) sense-perception is the way of asses, O rider: have shame, O thou that art jostling (vying) with asses!
  • راه حس راه خران است ای سوار ** ای خران را تو مزاحم شرم دار

  • Besides these five (physical) senses there are five (spiritual) senses: those (latter) are like red gold, while these (physical) senses are like copper.
  • پنج حسی هست جز این پنج حس ** آن چو زر سرخ و این حسها چو مس‏

  • In the bazaar where the people of the Last Congregation (on the Day of Judgment) are (purchasers), how should they buy the copper sense like (as though it were) the sense of gold? 50
  • اندر آن بازار کایشان ماهرند ** حس مس را چون حس زر کی خرند

  • The bodily sense is eating the food of darkness; the spiritual sense is feeding from a Sun.
  • حس ابدان قوت ظلمت می‏خورد ** حس جان از آفتابی می‏چرد

  • O thou that hast borne the baggage of thy senses to the Unseen, put forth thy hand, like Moses, from thy bosom.
  • ای ببرده رخت حسها سوی غیب ** دست چون موسی برون آور ز جیب‏

  • O thou whose attributes are (those of) the Sun of Divine knowledge, while the sun in heaven is confined to a single attribute,
  • ای صفاتت آفتاب معرفت ** و آفتاب چرخ بند یک صفت‏

  • Now thou becomest the Sun, and now the Sea; now the mountain of Qáf, and now the ‘Anqá.
  • گاه خورشید و گهی دریا شوی ** گاه کوه قاف و گه عنقا شوی‏

  • In thine essence thou art neither this nor that, O thou that art greater than (all) imaginations and more than (all) more! 55
  • تو نه این باشی نه آن در ذات خویش ** ای فزون از وهمها و ز بیش بیش‏

  • The Spirit is associated (endued) with knowledge and reason: what has the Spirit to do with Arabic and Turkish?
  • روح با علم است و با عقل است یار ** روح را با تازی و ترکی چه کار

  • Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.
  • از تو ای بی‏نقش با چندین صور ** هم مشبه هم موحد خیره‏سر

  • Sometimes He (God) makes the mushabbih (who regards Him as immanent in phenomena) a muwahhid (an asserter of His transcendence); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).
  • گه مشبه را موحد می‏کند ** گه موحد را صور ره می‏زند

  • Sometimes Abu ’l-Hasan in drunkenness (ecstasy) says to thee, “O thou whose teeth are small (whose years are few), O thou whose body is tender!”
  • گه ترا گوید ز مستی بو الحسن ** یا صغیر السن یا رطب البدن‏