’Tis not I that am seated beside you, ’tis my shadow: my rank is higher than (the reach of) thoughts,
همنشینت من نیم سایهی من است ** برتر از اندیشهها پایهی من است
Because I have passed beyond (all) thoughts, and have become a swift traveler outside (the region of) thought.
ز انکه من ز اندیشهها بگذشتهام ** خارج اندیشه پویان گشتهام
I am the ruler of thought, not ruled (by it), because the builder is ruler over the building.
حاکم اندیشهام محکوم نی ** ز انکه بنا حاکم آمد بر بنا
All creatures are subjugated to thought; for that reason they are sore in heart and practised in sorrow.
جمله خلقان سخرهی اندیشهاند ** ز آن سبب خسته دل و غم پیشهاند
I yield myself to thought purposely, (but) when I will I spring up from the midst of them (that are under its sway).3560
قاصدا خود را به اندیشه دهم ** چون بخواهم از میانشان بر جهم
I am as a bird of the zenith, thought is a gnat: how should a gnat have power over me?
من چو مرغ اوجم اندیشه مگس ** کی بود بر من مگس را دسترس
Purposely I come down from the lofty zenith, that those of base degree may attain to me.
قاصدا زیر آیم از اوج بلند ** تا شکسته پایگان بر من تنند
When disgust at the qualities of the low (world) seizes me, I soar up like the birds which spread their pinions.
چون ملالم گیرد از سفلی صفات ** بر پرم همچون طیور الصافات
My wings have grown out of my very essence: I do not stick two wings on with glue.
پر من رسته ست هم از ذات خویش ** بر نچسبانم دو پر من با سریش
The wings of Ja‘far-i Tayyár are permanent; the wings of Ja‘far-i Tarrár are borrowed (unreal and transitory).3565
جعفر طیار را پر جاریه ست ** جعفر عیار را پر عاریه ست
In the view of him that has not experienced (it), this is (mere) pretension; in the view of the inhabitants of the (spiritual) horizon, this is the reality.
نزد آن که لم یذق دعوی است این ** نزد سکان افق معنی است این
This is brag and pretension in the eyes of the crow: an empty or full pot is all one to the fly.
لاف و دعوی باشد این پیش غراب ** دیگ تی و پر یکی پیش ذباب
When morsels of food become (changed to) pearls within you, do not forbear: eat as much as you can.”
چون که در تو میشود لقمه گهر ** تن مزن چندان که بتوانی بخور
One day the Shaykh, in order to rebut (these) ill thoughts, vomited in a basin, and the basin became full of pearls.
شیخ روزی بهر دفع سوء ظن ** در لگن قی کرد پر در شد لگن
On account of the (abusive) man's little understanding, the clairvoyant Pír made the intelligible pearls objects of sense-perception.3570
گوهر معقول را محسوس کرد ** پیر بینا بهر کم عقلی مرد
When pure (lawful food) turns to impurity in your stomach, put a lock upon your gullet and hide the key;
چون که در معده شود پاکت پلید ** قفل نه بر حلق و پنهان کن کلید
(But) any one in whom morsels of food become the light of (spiritual) glory, let him eat whatever he will, it is lawful to him.
هر که در وی لقمه شد نور جلال ** هر چه خواهد تا خورد او را حلال
Explaining (that there are) some assertions the truth of which is attested by their very nature.
بیان دعویی که عین آن دعوی گواه صدق خویش است
If you are my soul's familiar friend, my words full of (real) meaning are not (mere) assertion.
گر تو هستی آشنای جان من ** نیست دعوی گفت معنی لان من
If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
گر بگویم نیم شب پیش توام ** هین مترس از شب که من خویش توام
These two assertions are to you reality, since you recognise the voice of your own relative.3575
این دو دعوی پیش تو معنی بود ** چون شناسی بانگ خویشاوند خود
Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.
پیشی و خویشی دو دعوی بود لیک ** هر دو معنی بود پیش فهم نیک
The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;
قرب آوازش گواهی میدهد ** کاین دم از نزدیک یاری میجهد
Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
لذت آواز خویشاوند نیز ** شد گوا بر صدق آن خویش عزیز
Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—