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5
2661-2685

  • Nobody knows who is the cuckold, and he that knows has no doubt concerning himself.
  • کس نداند روسپی‌زن کیست آن  ** وانک داند نیستش بر خود گمان 

  • Since thine own imagination keeps thee giddy-headed, wherefore shouldst thou revolve round the imagination of another?
  • چون ترا وهم تو دارد خیره‌سر  ** از چه گردی گرد وهم آن دگر 

  • I am helpless against my own egoism: why hast thou, full of egoism, sat down beside me?
  • عاجزم من از منی خویشتن  ** چه نشستی پر منی تو پیش من 

  • I am seeking with (all) my soul one who is free from egoism, that I may become the ball of that goodly bat.
  • بی‌من و مایی همی‌جویم به جان  ** تا شوم من گوی آن خوش صولجان 

  • In sooth any one who has become without ego is all egos: when he is not loved by himself he becomes loved by (them) all. 2665
  • هر که بی‌من شد همه من‌ها خود اوست  ** دوست جمله شد چو خود را نیست دوست 

  • (When) a mirror becomes devoid of images, it gains splendour because (then) it is the reporter (reflector) of all images.
  • آینه بی‌نقش شد یابد بها  ** زانک شد حاکی جمله نقشها 

  • Story of Shaykh Mohammed Sar-razí of Ghazna, may God sanctify his spirit!
  • حکایت شیخ محمد سررزی غزنوی قدس الله سره 

  • In Ghazna there was an ascetic, abounding in knowledge (of divinity): his name was Mohammed and his title Sar-razí.
  • زاهدی در غزنی از دانش مزی  ** بد محمد نام و کفیت سررزی 

  • Every night he would break his fast with vine-tendrils (sar-i raz): during seven years he was continually (engaged) in one quest.
  • بود افطارش سر رز هر شبی  ** هفت سال او دایم اندر مطلبی 

  • He experienced many marvellous things from the King of existence, but his object was (to behold) the beauty of the King.
  • بس عجایب دید از شاه وجود  ** لیک مقصودش جمال شاه بود 

  • That man who was surfeited with himself went to the top of a mountain and said, “Appear, or I will fall (throw myself) to the bottom.” 2670
  • بر سر که رفت آن از خویش سیر  ** گفت بنما یا فتادم من به زیر 

  • He (God) said, “The time for that favour is not (yet) come, and if thou fall down, thou wilt not die: I will not kill thee.”
  • گفت نامد مهلت آن مکرمت  ** ور فرو افتی نمیری نکشمت 

  • He, from love (of God), threw himself down: he fell into the depths of a (piece of) water.
  • او فرو افکند خود را از وداد  ** در میان عمق آبی اوفتاد 

  • When he (found that he) was not dead, on account of the shock (of disappointment) that man who was sick of life made lament over himself for having been parted from death;
  • چون نمرد از نکس آن جان‌سیر مرد  ** از فراق مرگ بر خود نوحه کرد 

  • For this (present) life seemed to him like a (state of) death: in his view the thing had become reversed.
  • کین حیات او را چو مرگی می‌نمود  ** کار پیشش بازگونه گشته بود 

  • He was begging death (as a gift) from the Unseen, he was crying, “Verily, my life is in my death.” 2675
  • موت را از غیب می‌کرد او کدی  ** ان فی موتی حیاتی می‌زدی 

  • He had embraced death as (other people embrace) life, he had become in full accord with the destruction of his life.
  • موت را چون زندگی قابل شده  ** با هلاک جان خود یک دل شده 

  • As (with) ‘Alí, the sword and dagger were his sweet basil, the narcissus and eglantine were his soul's enemies.
  • سیف و خنجر چون علی ریحان او  ** نرگس و نسرین عدوی جان او 

  • A Voice came (to his ear), “Go from the desert to the city”— a wondrous Voice transcending the occult and the manifest.
  • بانگ آمد رو ز صحرا سوی شهر  ** بانگ طرفه از ورای سر و جهر 

  • He cried, “O Thou that knowest my secret, hair by hair, tell me, what service am I to do in the city?”
  • گفت ای دانای رازم مو به مو  ** چه کنم در شهر از خدمت بگو 

  • It (the Voice) said, “The service is this, that for the purpose of self abasement thou shouldst make thyself (like) ‘Abbás (the seller) of date-syrup. 2680
  • گفت خدمت آنک بهر ذل نفس  ** خویش را سازی تو چون عباس دبس 

  • For a while take money from the rich and then deliver it to the lowly poor.
  • مدتی از اغنیا زر می‌ستان  ** پس به درویشان مسکین می‌رسان 

  • This is the service thou must do for some time.” He replied, “To hear is to obey, O Thou who art my soul's refuge.”
  • خدمتت اینست تا یک چند گاه  ** گفت سمعا طاعة ای جان‌پناه 

  • Many questions and answers and much conversation passed between the ascetic and the Lord of mankind,
  • بس سال و بس جواب و ماجرا  ** بد میان زاهد و رب الوری 

  • Whereby earth and heaven were filled with (spiritual) light: all that is recorded in the Maqálát;
  • که زمین و آسمان پر نور شد  ** در مقالات آن همه مذکور شد 

  • But I will cut short that dialogue, in order that every worthless person may not hear (such) mysteries. 2685
  • لیک کوته کردم آن گفتار را  ** تا ننوشد هر خسی اسرار را 

  • How after many years the Shaykh came from the desert to the city of Ghazna and carried round the basket (as a beggar) in obedience to the behest from the Unseen and distributed amongst the poor all (the money and food) that was collected. “When any one possesses the spirit of the glory of Labbayka (devoted service), letter on letter and messenger after messenger are (sent to him),” as (when) the window of a house is open, sunbeams and moonbeams and rain and letters and so forth never cease (from coming in).
  • آمدن شیخ بعد از چندین سال از بیابان به شهر غزنین و زنبیل گردانیدن به اشارت غیبی و تفرقه کردن آنچ جمع آید بر فقرا هر که را جان عز لبیکست نامه بر نامه پیک بر پیکست چنانک روزن خانه باز باشد آفتاب و ماهتاب و باران و نامه و غیره منقطع نباشد