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5
1292-1316

  • O imitator, turn back from Bukhárá: go to self-abasement (ba-khwárí) that thou mayst become a (spiritual) hero,
  • ای مقلد از بخارا باز گرد  ** رو به خواری تا شوی تو شیرمرد 

  • And that thou mayst behold within (thee) another Bukhárá, in the assembly-place whereof the champions are unlearned.
  • تا بخارای دگر بینی درون  ** صفدران در محفلش لا یفقهون 

  • Although the courier is a swift runner on land, when he goes to sea his sinews are broken.
  • پیک اگر چه در زمین چابک‌تگیست  ** چون به دریا رفت بسکسته رگیست 

  • He is only (like those of whom God says in the Qur’án) We have borne them on the land; (but) that one who is borne on the sea—he is somebody. 1295
  • او حملناهم بود فی‌البر و بس  ** آنک محمولست در بحر اوست کس 

  • The King (God) hath great bounty: run (to receive it), O thou who hast become in pawn to an imagination and fancy.
  • بخشش بسیار دارد شه بدو  ** ای شده در وهم و تصویری گرو 

  • From conformity that simple disciple, too, was weeping in concert with the venerable (Shaykh);
  • آن مرید ساده از تقلید نیز  ** گریه‌ای می‌کرد وفق آن عزیز 

  • (For), like the deaf man, he regarded the (Shaykh's) weeping in the manner of a conformist and was unaware of the cause.
  • او مقلدوار هم‌چون مرد کر  ** گریه می‌دید و ز موجب بی‌خبر 

  • When he had wept a long while, he paid his respects and departed: the (Shaykh's) favourite disciple came quickly after him,
  • چون بسی بگریست خدمت کرد و رفت  ** از پیش آمد مرید خاص تفت 

  • And said, “O thou who art weeping like a witless cloud in concert with the weeping of the Shaykh (possessed) of insight, 1300
  • گفت ای گریان چو ابر بی‌خبر  ** بر وفاق گریه‌ی شیخ نظر 

  • For God's sake, for God's sake, for God's sake, O loyal disciple, although in (thy) conformity thou art seeking (spiritual) profit,
  • الله الله الله ای وافی مرید  ** گر چه درتقلید هستی مستفید 

  • Take heed not to say, ‘I saw that (spiritual) king weeping, and I wept like him’; for that is denial (of his exalted state).”
  • تا نگویی دیدم آن شه می‌گریست  ** من چو او بگریستم که آن منکریست 

  • A weeping full of ignorance and conformity and (mere) opinion is not like the weeping of that trusted one.
  • گریه‌ی پر جهل و پر تقلید و ظن  ** نیست هم‌چون گریه‌ی آن متمن 

  • Do not judge (one) weeping by the analogy of (another) weeping: ’tis a long way from this weeping to that (weeping).
  • تو قیاس گریه بر گریه مساز  ** هست زین گریه بدان راه دراز 

  • That (weeping) is after a thirty years' (spiritual) warfare: the intellect can never get there. 1305
  • هست آن از بعد سی‌ساله جهاد  ** عقل آنجا هیچ نتواند فتاد 

  • Beyond reason there are a hundred stages: deem not the intellect to be acquainted with that caravan.
  • هست زان سوی خرد صد مرحله  ** عقل را واقف مدان زان قافله 

  • His weeping is neither from sorrow nor from joy: (only) the spirit knows the weeping of (him who is) the fountain of beauties.
  • گریه‌ی او نه از غمست و نه از فرح  ** روح داند گریه‌ی عین الملح 

  • His weeping, his laughter—(both) are of Yonder (World) and transcend all that the intellect may conceive.
  • گریه‌ی او خنده‌ی او آن سریست  ** زانچ وهم عقل باشد آن بریست 

  • His tears are like his eye: how should the sightless eye become a (seeing) eye?
  • آب دیده‌ی او چو دیده‌ی او بود  ** دیده‌ی نادیده دیده کی شود 

  • That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses. 1310
  • آنچ او بیند نتان کردن مساس  ** نه از قیاس عقل و نه از راه حواس 

  • Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?
  • شب گریزد چونک نور آید ز دور  ** پس چه داند ظلمت شب حال نور 

  • The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?
  • پشه بگریزد ز باد با دها  ** پس چه داند پشه ذوق بادها 

  • When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?
  • چون قدیم آید حدث گردد عبث  ** پس کجا داند قدیمی را حدث 

  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).
  • بر حدث چون زد قدم دنگش کند  ** چونک کردش نیست هم‌رنگش کند 

  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish. 1315
  • گر بخواهی تو بیایی صد نظیر  ** لیک من پروا ندارم ای فقیر 

  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.
  • این الم و حم این حروف  ** چون عصای موسی آمد در وقوف