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5
2027-2051

  • Afterwards, if it love itself, that (self-love) is love of the sun, O youth;
  • بعد از آن گر دوست دارد خویش را  ** دوستی خور بود آن ای فتا 

  • And if it love the sun with (all) its soul, ’tis undoubtedly love of itself.
  • ور که خود را دوست دارد ای بجان  ** دوستی خویش باشد بی‌گمان 

  • Whether the pure ruby loves itself or whether it loves the sun,
  • خواه خود را دوست دارد لعل ناب  ** خواه تا او دوست دارد آفتاب 

  • There is really no difference in these two loves: both sides (aspects) are naught but the radiance of the sunrise. 2030
  • اندرین دو دوستی خود فرق نیست  ** هر دو جانب جز ضیای شرق نیست 

  • Until it (the stone) has become a ruby, it is an enemy to itself, because it is not a single “I”: two “I's” are there;
  • تا نشد او لعل خود را دشمنست  ** زانک یک من نیست آنجا دو منست 

  • For the stone is dark and blind to the day (-light): the dark is essentially opposed to light.
  • زانک ظلمانیست سنگ و روزکور  ** هست ظلمانی حقیقت ضد نور 

  • (If) it love itself, it is an infidel, because it offers intense resistance to the supreme Sun.
  • خویشتن را دوست دارد کافرست  ** زانک او مناع شمس اکبرست 

  • Therefore ’tis not fitting that the stone should say “I,” (for) it is wholly darkness and in (the state of) death.
  • پس نشاید که بگوید سنگ انا  ** او همه تاریکیست و در فنا 

  • A Pharaoh said “I am God” and was laid low; a Mansúr (Halláj) said “I am God” and was saved. 2035
  • گفت فرعونی انا الحق گشت پست  ** گفت منصوری اناالحق و برست 

  • The former “I” is followed by God's curse and the latter “I” by God's mercy, O loving man;
  • آن انا را لعنة الله در عقب  ** وین انا را رحمةالله ای محب 

  • For that one (Pharaoh) was a black stone, this one (Halláj) a cornelian; that one was an enemy to the Light, and this one passionately enamoured (of it).
  • زانک او سنگ سیه بد این عقیق  ** آن عدوی نور بود و این عشیق 

  • This “I,” O presumptuous meddler, was “He” (God) in the inmost consciousness, through oneness with the Light, not through (belief in) the doctrine of incarnation.
  • این انا هو بود در سر ای فضول  ** ز اتحاد نور نه از رای حلول 

  • Strive that thy stony nature may be diminished, so that thy stone may become resplendent with the qualities of the ruby.
  • جهد کن تا سنگیت کمتر شود  ** تا به لعلی سنگ تو انور شود 

  • Show fortitude in (enduring) self-mortification and affliction; continually behold everlasting life in dying to self. 2040
  • صبر کن اندر جهاد و در عنا  ** دم به دم می‌بین بقا اندر فنا 

  • (Then) thy stoniness will become less at every moment, the nature of the ruby will be strengthened in thee.
  • وصف سنگی هر زمان کم می‌شود  ** وصف لعلی در تو محکم می‌شود 

  • The qualities of (self-)existence will depart from thy body, the qualities of intoxication (ecstasy) will increase in thy head (thy spiritual centre).
  • وصف هستی می‌رود از پیکرت  ** وصف مستی می‌فزاید در سرت 

  • Become entirely hearing, like an ear, in order that thou mayst gain an ear-ring of ruby.
  • سمع شو یکبارگی تو گوش‌وار  ** تا ز حلقه‌ی لعل یابی گوشوار 

  • If thou art a man, dig earth, like a well-digger, from this earthen body, that thou mayst reach some water;
  • هم‌چو چه کن خاک می‌کن گر کسی  ** زین تن خاکی که در آبی رسی 

  • (And) if the pull (inspiration) of God come (to thee), the running water will bubble up from the earth without thy well having been dug. 2045
  • گر رسد جذبه‌ی خدا آب معین  ** چاه ناکنده بجوشد از زمین 

  • Be always working, do not pay heed to that (hope of being enabled to dispense with work): keep scraping away the earth of the (bodily) well little by little.
  • کار می‌کن تو بگوش آن مباش  ** اندک اندک خاک چه را می‌تراش 

  • To every one who suffers a tribulation there is revealed a treasure: every one who makes an earnest endeavour comes into a fortune.
  • هر که رنجی دید گنجی شد پدید  ** هر که جدی کرد در جدی رسید 

  • The Prophet hath said that acts of genuflexion and prostration (in the ritual prayer) are (equivalent to) knocking the door-ring of (mystical) attainment on the Divine Portal.
  • گفت پیغمبر رکوعست و سجود  ** بر در حق کوفتن حلقه‌ی وجود 

  • When any one continues to knock that door-ring, felicity peeps out for his sake.
  • حلقه‌ی آن در هر آنکو می‌زند  ** بهر او دولت سری بیرون کند 

  • How the Amír who was the author of the mischievous intrigue came at midnight with his officers to open the chamber of Ayáz, and saw the sheepskin jacket and rustic shoon hanging (there) and supposed that this was a trick and pretence; and how he dug up every suspected corner and brought excavators and made holes in the walls and discovered nothing and fell into confusion and despair. So (it is with such) evil thinking men (as those) who imagined vain things about the work of the prophets and saints, saying that they were magicians and self-advertisers and (only) sought to occupy the chief position (among their people): after having investigated, they are covered with confusion, but it does not avail them.
  • آمدن آن امیر نمام با سرهنگان نیم‌شب بگشادن آن حجره‌ی ایاز و پوستین و چارق دیدن آویخته و گمان بردن کی آن مکرست و روپوش و خانه را حفره کردن بهر گوشه‌ای کی گمان آمد چاه کنان آوردن و دیوارها را سوراخ کردن و چیزی نایافتن و خجل و نومید شدن چنانک بدگمانان و خیال‌اندیشان در کار انبیا و اولیا کی می‌گفتند کی ساحرند و خویشتن ساخته‌اند و تصدر می‌جویند بعد از تفحص خجل شوند و سود ندارد 

  • Those trusted (officers) came to the door of the chamber: they began to search for the treasure and the gold and the jar. 2050
  • آن امینان بر در حجره شدند  ** طالب گنج و زر و خمره بدند 

  • A number of them, (urged) by vain desire, unlocked the door with infinite dexterity and skill;
  • قفل را برمی‌گشادند از هوس  ** با دو صد فرهنگ و دانش چند کس