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5
408-432

  • Pursuit of the vulgar is like hunting pig: the fatigue is infinite, and ’tis unlawful to eat a morsel thereof.
  • چون شکار خوک آمد صید عام  ** رنج بی‌حد لقمه خوردن زو حرام 

  • That which is worth pursuing is Love alone; but how should He be contained in any one's trap?
  • آنک ارزد صید را عشقست و بس  ** لیک او کی گنجد اندر دام کس 

  • (Yet) perchance thou mayst come and be made His prey, thou mayst discard the trap, and go into His trap. 410
  • تو مگر آیی و صید او شوی  ** دام بگذاری به دام او روی 

  • Love is saying very softly into my ear, “To be a prey is better than to be a hunter.
  • عشق می‌گوید به گوشم پست پست  ** صید بودن خوش‌تر از صیادیست 

  • Make thyself My fool and be a dupe: renounce the (high) estate of the sun, become a mote!
  • گول من کن خویش را و غره شو  ** آفتابی را رها کن ذره شو 

  • Become a dweller at My door and be homeless: do not pretend to be a candle, be a moth,
  • بر درم ساکن شو و بی‌خانه باش  ** دعوی شمعی مکن پروانه باش 

  • That thou mayst see (taste) the savour of Life and contemplate the sovereignty hidden in servitude.”
  • تا ببینی چاشنی زندگی  ** سلطنت بینی نهان در بندگی 

  • In this world you see the shoes upside down: the title of “kings” is conferred on (those who are really) bondsmen. 415
  • نعل بینی بازگونه در جهان  ** تخته‌بندان را لقب گشته شهان 

  • Many a one who deserves to mount the scaffold with a halter on his throat—a crowd (gathers) round him, crying, “Behold, an emperor!”
  • بس طناب اندر گلو و تاج دار  ** بر وی انبوهی که اینک تاجدار 

  • (They are) like the tombs of infidels, outwardly (resembling) the robes ofParadise, (while) within (them) is the wrath of God Almighty and Glorious.
  • هم‌چو گور کافران بیرون حلل  ** اندرون قهر خدا عز و جل 

  • He (the worldling) has been plastered like the tombs: the veil of self-conceit has been brought before him (drawn over him).
  • چون قبور آن را مجصص کرده‌اند  ** پرده‌ی پندار پیش آورده‌اند 

  • Thy miserable nature is plastered with virtues, like a palm-tree of wax without (real) leaves and fruit.
  • طبع مسکینت مجصص از هنر  ** هم‌چو نخل موم بی‌برگ و ثمر 

  • Explaining that every one knows the mercy of God, and every one knows the wrath of God; and all are fleeing from the wrath of God and clinging to the mercy of God; but the Most High God has concealed wraths in mercy and mercies in wrath. This is God's mystification and disguise and contrivance to the end that the discerning who see by the Light of God may be separated from those who see (only) the present and the visible; for (He created death and life) that He might try you, which of you is most righteous in his works.
  • در بیان آنک لطف حق را همه کس داند و قهر حق را همه کس داند و همه از قهر حق گریزانند و به لطف حق در آویزان اما حق تعالی قهرها را در لطف پنهان کرد و لطفها را در قهر پنهان کرد نعل بازگونه و تلبیس و مکرالله بود تا اهل تمیز و ینظر به نور الله از حالی‌بینان و ظاهربینان جدا شوند کی لیبلوکم ایکم احسن عملا 

  • One dervish said to another, “Tell (me), what was thy vision of the Presence of God?” 420
  • گفت درویشی به درویشی که تو  ** چون بدیدی حضرت حق را بگو 

  • He replied, “My vision was ineffable; but for the sake of argument I will briefly declare a parable thereof.
  • گفت بی‌چون دیدم اما بهر قال  ** بازگویم مختصر آن را مثال 

  • I beheld Him with a fire on His left, and on the right a stream (like) Kawthar:
  • دیدمش سوی چپ او آذری  ** سوی دست راست جوی کوثری 

  • On His left an exceedingly world-consuming fire, on His right hand a sweet river.
  • سوی چپش بس جهان‌سوز آتشی  ** سوی دست راستش جوی خوشی 

  • One party put forth their hands towards the fire, (while) another party were rejoicing and intoxicated (with desire) for that Kawthar.
  • سوی آن آتش گروهی برده دست  ** بهر آن کوثر گروهی شاد و مست 

  • But ’twas a very topsy-turvy (mystifying) game in the path of every one doomed to perdition or blessed with salvation. 425
  • لیک لعب بازگونه بود سخت  ** پیش پای هر شقی و نیکبخت 

  • Whoever went into the fire and sparks was emerging from the midst of the water;
  • هر که در آتش همی رفت و شرر  ** از میان آب بر می‌کرد سر 

  • Whoever went from the middle towards the water, he was at once found to be in the fire;
  • هر که سوی آب می‌رفت از میان  ** او در آتش یافت می‌شد در زمان 

  • Whoever went towards the right (hand) and the limpid water would put forth his head from the fire on the left;
  • هر که سوی راست شد و آب زلال  ** سر ز آتش بر زد از سوی شمال 

  • And he who went towards the fiery left, would emerge on the right.
  • وانک شد سوی شمال آتشین  ** سر برون می‌کرد از سوی یمین 

  • Few were they who hit upon (understood) the mystery of this occult (matter); consequently, seldom would any one go into the fire; 430
  • کم کسی بر سر این مضمر زدی  ** لاجرم کم کس در آن آتش شدی 

  • (None would go) except him upon whom felicity was shed, so that he abandoned the water and took refuge in the fire.
  • جز کسی که بر سرش اقبال ریخت  ** کو رها کرد آب و در آتش گریخت 

  • The people made the pleasure that was actually present their object of worship; consequently the people were swindled by this game.
  • کرده ذوق نقد را معبود خلق  ** لاجرم زین لعب مغبون بود خلق