Know for certain that likewise every Shaykh that exists is riding on a furious lion.
تو یقین میدان که هر شیخی که هست ** هم سواری میکند بر شیر مست
Although that (riding) and this (lion) are not perceived by the senses, yet ’tis not concealed from the spiritual eye.2130
گرچه آن محسوس و این محسوس نیست ** لیک آن بر چشم جان ملبوس نیست
Under their (the saints') thighs a hundred thousand lions carrying faggots are (present) before the eye that knows the Unseen;
صد هزاران شیر زیر را نشان ** پیش دیدهی غیبدان هیزمکشان
But God has (sometimes) made them visible singly, in order that even he who is not a (holy) man may behold them.
لیک یک یک را خدا محسوس کرد ** تا که بیند نیز او که نیست مرد
That (spiritual) prince saw him (the disciple) from afar and laughed and said (to him), “O you who are tempted, do not listen to it (the evil suggestion) from the Devil.”
دیدش از دور و بخندید آن خدیو ** گفت آن را مشنو ای مفتون دیو
The venerable (saint) knew his secret thought by the light of the heart: yea, ’tis an excellent guide (to knowledge of the occult).
از ضمیر او بدانست آن جلیل ** هم ز نور دل بلی نعم الدلیل
(Then) the master of (mystical) sciences recited to him in detail all that had befallen him (the disciple) on his journey until now.2135
خواند بر وی یک به یک آن ذوفنون ** آنچ در ره رفت بر وی تا کنون
Afterwards that man of sweet discourse opened his mouth (to speak) on the difficult matter of his wife's disbelief,
بعد از آن در مشکل انکار زن ** بر گشاد آن خوشسراینده دهن
Saying, “My long-suffering is not from (the motive of) sensual desire; that (suspicion) is a vain fancy of your carnal soul: do not take that standpoint.
کان تحمل از هوای نفس نیست ** آن خیال نفس تست آنجا مهایست
Unless my patience had endured the burden of (supporting) my wife, how should the fierce lion have endured the labour of (carrying) me?
گرنه صبرم میکشیدی بار زن ** کی کشیدی شیر نر بیگار من
I am (like) Bactrian camels, (speeding) in advance (of the caravan), intoxicated and beside myself under the panniers of God.
اشتران بختییم اندر سبق ** مست و بیخود زیر محملهای حق
I am not half-raw (imperfect) in (fulfilling) the (Divine) order and command, that I should take any thought of revilement by the public.2140
من نیم در امر و فرمان نیمخام ** تا بیندیشم من از تشنیع عام
My public and my private (object) is His command: my spirit is running on its face in search of Him.
عام ما و خاص ما فرمان اوست ** جان ما بر رو دوان جویان اوست
My being single or wedded is not on account of sensual desire: my spirit is like a die in the hand of God.
فردی ما جفتی ما نه از هواست ** جان ما چون مهره در دست خداست
I endure the disdain of that foolish (woman) and a hundred like her, neither from love of colour nor passion for scent.
ناز آن ابله کشیم و صد چو او ** نه ز عشق رنگ و نه سودای بو
This much, indeed, is (only) the lesson learned by my disciples; (but) unto what place (attains) the forward and backward movement of my battle!
این قدر خود درس شاگردان ماست ** کر و فر ملحمهی ما تا کجاست
Unto what place? Unto the place where Place (itself) finds no admittance, and where nothing exists save the lightning-flash of the Moon of Allah.2145
تا کجا آنجا که جا را راه نیست ** جز سنابرق مه الله نیست
(’Tis) far beyond all conceptions and imaginations, (’tis) the Light of light of light of light of light of light.”
از همه اوهام و تصویرات دور ** نور نور نور نور نور نور
If I have made my discourse low for your sake, (it is) in order that you may put up with an ill-natured companion,
بهر تو ار پست کردم گفت و گو ** تا بسازی با رفیق زشتخو
And smilingly and cheerfully bear the burden of distress, because patience is the key to relief from pain.
تا کشی خندان و خوش بار حرج ** از پی الصبر مفتاح الفرج
When you put up with the vileness of these vile folk you will attain unto the light of the (Prophetic) sunnas (ways and practices);
چون بسازی با خسی این خسان ** گردی اندر نور سنتها رسان
For the prophets have often suffered affliction from the vile: often have they writhed in anguish on account of such snakes.2150
که انبیا رنج خسان بس دیدهاند ** از چنین ماران بسی پیچیدهاند
Since in eternity it was the will and decree of God, the Forgiver, to reveal and manifest Himself,
چون مراد و حکم یزدان غفور ** بود در قدمت تجلی و ظهور
(This involves contrariety, for) nothing can be shown without a contrary; and there was no contrary to that incomparable King.
بی ز ضدی ضد را نتوان نمود ** وان شه بیمثل را ضدی نبود
The (Divine) purpose in (saying), “Lo, I will place a viceroy in the earth.”
حکمت در انی جاعل فی الارض خلیفة
Therefore He made a viceroy, one having a heart, to the end that he might be a mirror for His sovereignty;
پس خلیفه ساخت صاحبسینهای ** تا بود شاهیش را آیینهای