Withdraw thy foot from that which is gilded by His qualities, do not from ignorance call the base alloy beautiful;
از زر اندود صفاتش پا بکش ** از جهالت قلب را کم گوی خوش
For in base coin the beauty is borrowed: beneath the comeliness is the substance uncomely.
کان خوشی در قلبها عاریتست ** زیر زینت مایهی بی زینتست
The gold is going from the face of the false coin into the mine (whence it came): do thou too go towards the Mine to which it is going.
زر ز روی قلب در کان میرود ** سوی آن کان رو تو هم کان میرود
The light is going from the wall up to the sun: do thou go to that Sun which ever goes (moves) in proportion (with eternal right and justice).
نور از دیوار تا خور میرود ** تو بدان خور رو که در خور میرود
Henceforth take thou the water (that comes) from Heaven, forasmuch as thou hast not found faithfulness in the aqueduct.560
زین سپس پستان تو آب از آسمان ** چون ندیدی تو وفا در ناودان
The lure to catch the wolf is (the sheep’s tail; it is) not the place (shop) where the sheep’s tail came from: how should that fierce wolf know the place of provenance?
معدن دنبه نباشد دام گرگ ** کی شناسد معدن آن گرگ سترگ
They (the Khwaja and his family) imagined (that they would be) gold tied in knots, (so) the deluded (party) were making haste to (reach) the countryside.
زر گمان بردند بسته در گره ** میشتابیدند مغروران به ده
Thus were they going alone, laughing and dancing and caracoling towards the water-wheel.
همچنین خندان و رقصان میشدند ** سوی آن دولاب چرخی میزدند
Whenever they saw a bird flying in the direction of the country, (their) patience rent its garments;
چون همیدیدند مرغی میپرید ** جانب ده صبر جامه میدرید
(And) they would kiss joyfully the face of any one who came from the country, from his (the countryman’s) neighbourhood,565
هر که میآمد ز ده از سوی او ** بوسه میدادند خوش بر روی او
Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”
گر تو روی یار ما را دیدهای ** پس تو جان را جان و ما را دیدهای
How Majnún petted the dog that lived in Layla's abode.
نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
(They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:
همچو مجنون کو سگی را مینواخت ** بوسهاش میداد و پیشش میگداخت
He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).
گرد او میگشت خاضع در طواف ** هم جلاب شکرش میداد صاف
An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?
بوالفضولی گفت ای مجنون خام ** این چه شیدست این که میآری مدام
A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”570
پوز سگ دایم پلیدی میخورد ** مقعد خود را بلب میاسترد
He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
عیبهای سگ بسی او بر شمرد ** عیبدان از غیبدان بویی نبرد
Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
کین طلسم بستهی مولیست این ** پاسبان کوچهی لیلیست این
Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکنگاه ساخت
It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.575
او سگ فرخرخ کهف منست ** بلک او همدرد و هملهف منست
The dog that stays in her abode, how should I give a single hair of it to the lions?
آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.580
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی