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1
2878-2927

  • Want of food was leading the Arab till he arrived at that (exalted) court and that (high) fortune.
  • آن عرب را بی‌‌نوایی می‌‌کشید ** تا بدان درگاه و آن دولت رسید

  • We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.
  • در حکایت گفته‌‌ایم احسان شاه ** در حق آن بی‌‌نوای بی‌‌پناه‌‌

  • Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love. 2880
  • هر چه گوید مرد عاشق بوی عشق ** از دهانش می‌‌جهد در کوی عشق‌‌

  • If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.
  • گر بگوید فقه فقر آید همه ** بوی فقر آید از آن خوش دمدمه‌‌

  • And if he speak infidelity, it has the scent of (the true) religion, and if he speak doubtfully, his doubt turns to certainty.
  • ور بگوید کفر دارد بوی دین ** ور به شک گوید شکش گردد یقین‌‌

  • The perverse froth that has risen from a sea of sincerity— that branch (derivative) has been adorned by the pure root (source).
  • کف کژ کز بحر صدقی خاسته است ** اصل صاف آن فرع را آراسته است‌‌

  • Know that its froth is pure and worthy: know that it is like revilement from the lips of the beloved,
  • آن کفش را صافی و محقوق دان ** همچو دشنام لب معشوق دان‌‌

  • Whose unsought reproaches have become sweet (to the lover) for the sake of her cheek which he desires. 2885
  • گشته آن دشنام نامطلوب او ** خوش ز بهر عارض محبوب او

  • If he (the lover of God) speak falsehood, it seems (like) the truth. O (fine) falsehood that would adorn (even) the truth!
  • گر بگوید کژ نماید راستی ** ای کژی که راست را آراستی‌‌

  • If you cook (a confection) of sugar in the form of a loaf of bread, it will taste of candy, not of bread, while you are sucking it.
  • از شکر گر شکل نانی می‌‌پزی ** طعم قند آید نه نان چون می‌‌مزی‌‌

  • If a true believer find a golden idol, how should he leave it (there) for the sake of every idolator?
  • ور بیابد مومنی زرین وثن ** کی هلد آن را برای هر شمن‌‌

  • Nay, he will take it and cast it into the fire: he will break (destroy) its borrowed (unreal) form,
  • بلکه گیرد اندر آتش افکند ** صورت عاریتش را بشکند

  • In order that the idol-shape may not remain on the gold, because Form hinders and waylays (those who seek Reality). 2890
  • تا نماند بر ذهب شکل وثن ** ز آن که صورت مانع است و راه زن‌‌

  • The essence of its gold is the gift of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).
  • ذات زرش ذات ربانیت است ** نقش بت بر نقد زر عاریت است‌‌

  • Do not burn a blanket on account of a flea, and do not let the day go (to waste) on account of every gnat's headache.
  • بهر کیکی تو گلیمی را مسوز ** وز صداع هر مگس مگذار روز

  • You are an idol-worshipper when you remain in (bondage to) forms: leave its (the idol's) form and look at the reality.
  • بت پرستی چون بمانی در صور ** صورتش بگذار و در معنی نگر

  • If you are a man (bound) for the Pilgrimage, seek a pilgrim (as your) companion, whether he be a Hindoo or a Turcoman or an Arab.
  • مرد حجی همره حاجی طلب ** خواه هندو خواه ترک و یا عرب‌‌

  • Do not look at his figure and colour, look at his purpose and intention. 2895
  • منگر اندر نقش و اندر رنگ او ** بنگر اندر عزم و در آهنگ او

  • If he is black, (yet) he is in accord with you: call him white, for (spiritually) his complexion is the same as yours.
  • گر سیاه است او هم آهنگ تو است ** تو سپیدش خوان که هم رنگ تو است‌‌

  • This story has been told up and down (confusedly), like the thoughts of lovers, without foot (end) or head (beginning).
  • این حکایت گفته شد زیر و زبر ** همچو فکر عاشقان بی‌‌پا و سر

  • It hath no head, inasmuch as it existed before eternity; it hath no foot: it has (always) been akin to everlastingness.
  • سر ندارد چون ز ازل بوده ست پیش ** پا ندارد با ابد بوده ست خویش‌‌

  • Nay, it is like water: every drop thereof is both head and foot, and at the same time without both.
  • بلکه چون آب است هر قطره از آن ** هم سر است و پا و هم بی‌‌هردوان‌‌

  • This is not a story, mark you! God forbid! This is the ready money (presentation, here and now) of my state and yours. Consider (it) well, 2900
  • حاش لله این حکایت نیست هین ** نقد حال ما و تست این خوش ببین‌‌

  • Because the Súfí is grand and glorious (in his spiritual vision): whatever is past is not remembered (does not enter his mind).
  • ز آن که صوفی با کر و با فر بود ** هر چه آن ماضی است لا یذکر بود

  • We are both the Arab and the jug and the King; we are all: he that has been turned away from it (the Truth) shall be turned away.
  • هم عرب ما هم سبو ما هم ملک ** جمله ما يؤفک عنه من أفک‌‌

  • Know that the husband is Reason, and this wife is the appetitive soul and cupidity: these twain are dark and deniers (of Reason); Reason is the (bright) candle.
  • عقل را شو دان و زن را نفس و طمع ** این دو ظلمانی و منکر عقل شمع‌‌

  • Now hear the origin of their denial, whence it arose: (it arose) from the fact that the Whole hath various parts.
  • بشنو اکنون اصل انکار از چه خاست ** ز آن که کل را گونه گونه جزوهاست‌‌

  • The parts of the Whole are not parts in relation to the Whole — (they are) not like the scent of the rose, which is a part of the rose. 2905
  • جزو کل نی جزوها نسبت به کل ** نی چو بوی گل که باشد جزو گل‌‌

  • The beauty of (all) green herbs is a part of the Rose's beauty, the coo of the turtle-dove is a part of that Nightingale.
  • لطف سبزه جزو لطف گل بود ** بانگ قمری جزو آن بلبل بود

  • If I become occupied with a difficulty (difficult question) and the answer (explanation), how shall I be able to give water to the thirsty?
  • گر شوم مشغول اشکال و جواب ** تشنگان را کی توانم داد آب‌‌

  • If you are wholly perplexed and in straits, have patience: patience is the key to joy.
  • گر تو اشکالی به کلی و حرج ** صبر کن الصبر مفتاح الفرج‌‌

  • Abstain from (distracting) thoughts, abstain: thought is (like) the lion and the wild ass, and (men's) hearts are the thickets (which they haunt).
  • احتما کن احتما ز اندیشه‌‌ها ** فکر شیر و گور و دلها بیشه‌‌ها

  • Acts of abstinence are superior to medicines, because scratching is an increase (aggravation) of the itch. 2910
  • احتماها بر دواها سرور است ** ز آن که خاریدن فزونی گر است‌‌

  • Assuredly abstinence is the first principle of medicine: abstain, and behold the strength of thy spirit.
  • احتما اصل دوا آمد یقین ** احتما کن قوت جان را ببین‌‌

  • Receive these words, like the (open) ear, that I may make for you an earring of gold:
  • قابل این گفته‌‌ها شو گوش‌‌وار ** تا که از زر سازمت من گوشوار

  • (Then) you will become a ring in the ear of (devoted to) the Moon that works in gold, you will ascend to the moon and the Pleiades.
  • حلقه در گوش مه زرگر شوی ** تا به ماه و تا ثریا بر شوی‌‌

  • First, hear (and learn) that the diverse created beings are spiritually different, to yá (Y) from alif (A).
  • اولا بشنو که خلق مختلف ** مختلف جانند از یا تا الف‌‌

  • Amongst the various letters there is a confusion and uncertainty, though from one point of view they are (all) one from head (beginning) to foot (end). 2915
  • در حروف مختلف شور و شکی است ** گر چه از یک رو ز سر تا پا یکی است‌‌

  • From one aspect they are opposites, and from one aspect they are unified; from one aspect they are jest, and from one aspect they are earnest.
  • از یکی رو ضد و یک رو متحد ** از یکی رو هزل و از یک روی جد

  • Therefore the Resurrection is the day of the supreme inspection: inspection is desired by him (only) who is beautiful and splendid.
  • پس قیامت روز عرض اکبر است ** عرض او خواهد که با زیب و فر است‌‌

  • Whoever is like a fraudulent Hindoo, for him the day of inspection is the time of exposure.
  • هر که چون هندوی بد سودایی است ** روز عرضش نوبت رسوایی است‌‌

  • Inasmuch as he hath not a face like the sun, he desires nothing but night (to cover him) like a veil.
  • چون ندارد روی همچون آفتاب ** او نخواهد جز شبی همچون نقاب‌‌

  • Since his thorn hath not a single rose-leaf, Spring is the enemy of his conscience, 2920
  • برگ یک گل چون ندارد خار او ** شد بهاران دشمن اسرار او

  • While to one that is roses and lilies from head to foot Spring is (welcome as) a pair of bright eyes.
  • و انکه سر تا پا گل است و سوسن است ** پس بهار او را دو چشم روشن است‌‌

  • The unspiritual thorn wishes for autumn, for autumn, in order that it may jostle with (contend as a rival with) the rose-garden,
  • خار بی‌‌معنی خزان خواهد خزان ** تا زند پهلوی خود با گلستان‌‌

  • And that it (autumn) may hide the (fair) colour of that (the rose) and the rust (foul colour) of this (the thorn), so that you may not see the colour of that and the colour of this.
  • تا بپوشد حسن آن و ننگ این ** تا نبینی رنگ آن و رنگ این‌‌

  • Therefore autumn is its (the thorn's) Spring and life, (for then) the (worthless) stone and the pure ruby appear one.
  • پس خزان او را بهار است و حیات ** یک نماید سنگ و یاقوت زکات‌‌

  • The Gardener knows that (difference) even in autumn, but the One's sight is better than the world's sight. 2925
  • باغبان هم داند آن را در خزان ** لیک دید یک به از دید جهان‌‌

  • Truly that One Person is (essentially) the (whole) world: he is unaware of evil (does not know evil as such). Every star in the sky is part of the Moon.
  • خود جهان آن یک کس است او ابله است ** هر ستاره بر فلک جزو مه است‌‌

  • Therefore every fair form and shape (in the world) is crying, “Good news! good news! Lo, here comes the Spring.”
  • پس همی‌‌گویند هر نقش و نگار ** مژده مژده نک همی‌‌آید بهار