And (also) the other who got the small pearls, and the other who got (only) pebbles and worthless shells.
وآن دگر که برد مروارید خرد ** وآن دگر که سنگریزه و شبه برد
Even thus in the Sáhira (place of Judgement) a shameful overwhelming tribulation will afflict them (the followers of phantasy).335
هکذی یبلوهم بالساهره ** فتنة ذات افتضاح قاهره
Similarly, every class of people in the world are fluttering like moths round a candle.
همچنین هر قوم چون پروانگان ** گرد شمعی پرزنان اندر جهان
They attach themselves to a fire and circle round their own candle
خویشتن بر آتشی برمیزنند ** گرد شمع خود طوافی میکنند
In the hope of (gaining) the blessed fire of Moses, by the flame whereof the tree is made more green (flourishing).
بر امید آتش موسی بخت ** کز لهیبش سبزتر گردد درخت
Every troop (of them) has heard of the excellence of that fire, and all imagine that any spark is that (same fire).
فضل آن آتش شنیده هر رمه ** هر شرر را آن گمان برده همه
When the Light of Everlastingness rises at dawn, each (candle) reveals what (manner of) candle it was.340
چون برآید صبحدم نور خلود ** وا نماید هر یکی چه شمع بود
Whosoever's wings were burnt by the candle of victory, that goodly candle bestows on him eighty wings;
هر کرا پر سوخت زان شمع ظفر ** بدهدش آن شمع خوش هشتاد پر
(But) beneath the bad candle many a moth, whose eyes were sealed, is left (lying) with burnt wings,
جوق پروانهی دو دیده دوخته ** مانده زیر شمع بد پر سوخته
Quivering in sorrow and anguish, lamenting the vain desire that seals the eyes.
میطپد اندر پشیمانی و سوز ** میکند آه از هوای چشمدوز
Its candle says (to it), “Since I am burnt, how should I deliver thee from burning (grief) and oppression?”
شمع او گوید که چون من سوختم ** کی ترا برهانم از سوز و ستم
Its candle weeps, saying, “My head is consumed: how should I make another resplendent?”345
شمع او گریان که من سرسوخته ** چون کنم مر غیر را افروخته
[Explanation of “Alas for the servants (of God)!”]
تفسیر یا حسرة علی العباد
It (the moth) says, “I was deceived by thy (outward) features and (too) late did I regard thy (inward) condition.”
او همی گوید که از اشکال تو ** غره گشتم دیر دیدم حال تو
The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
شمع مرده باده رفته دلربا ** غوطه خورد از ننگ کژبینی ما
Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
ظلت الارباح خسرا مغرما ** نشتکی شکوی الی الله العمی
How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
حبذا ارواح اخوان ثقات ** مسلمات مومنات قانتات
Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.350
هر کسی رویی به سویی بردهاند ** وان عزیزان رو به بیسو کردهاند
Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
هر کبوتر میپرد در مذهبی ** وین کبوتر جانب بیجانبی
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
ما نه مرغان هوا نه خانگی ** دانهی ما دانهی بیدانگی
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
زان فراخ آمد چنین روزی ما ** که دریدن شد قبادوزی ما
The reason why the name farají was first given to the garment known by that name.
سبب آنک فرجی را نام فرجی نهادند از اول
A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
صوفیی بدرید جبه در حرج ** پیشش آمد بعد به دریدن فرج
He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.355
کرد نام آن دریده فرجی ** این لقب شد فاش زان مرد نجی
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
این لقب شد فاش و صافش شیخ برد ** ماند اندر طبع خلقان حرف درد
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
همچنین هر نام صافی داشتست ** اسم را چون دردیی بگذاشتست
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
هر که گل خوارست دردی را گرفت ** رفت صوفی سوی صافی ناشکفت