The lion said, “O wolf, how hast thou spoken? Say! When I am here, dost thou speak of ‘I’ and ‘thou’?
شیر گفت ای گرگ چون گفتی بگو ** چون که من باشم تو گویی ما و تو
Truly, what a cur the wolf must be, that he regarded himself in the presence of a lion like me who am peerless and unrivalled!”
گرگ خود چه سگ بود کاو خویش دید ** پیش چون من شیر بیمثل و ندید
(Then) he said, “Come forward, O thou self-esteeming ass!” He approached him, the lion seized him with his claws and rent him.
گفت پیش آ ای خری کاو خود بدید ** پیشش آمد پنجه زد او را درید
Inasmuch as he (the lion) did not see in him the kernel (real understanding) and right consideration of right conduct, he tore the skin off his head as a punishment.
چون ندیدش مغز و تدبیر رشید ** در سیاست پوستش از سر کشید
He said, “Since the sight of me did not transport thee out of thyself, a spirit like this (thine) must needs die miserably.3050
گفت چون دید منت از خود نبرد ** این چنین جان را بباید زار مرد
Since thou wert not passing away (from thyself) in my presence, ’twas an act of grace to smite thy neck (behead thee).”
چون نبودی فانی اندر پیش من ** فضل آمد مر ترا گردن زدن
Everything is perishing except His face: unless thou art in His face (essence), do not seek to exist.
کل شیء هالک جز وجه او ** چون نهای در وجه او هستی مجو
When any one has passed away (from himself) in my face (essence), (the words) everything is perishing are not applicable (to him),
هر که اندر وجه ما باشد فنا ** کل شيء هالک نبود جزا
Because he is in except, he has transcended not (nonentity): whosoever is in except has not passed away (perished).
ز آن که در الاست او از لا گذشت ** هر که در الاست او فانی نگشت
Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity).3055
هر که بر در او من و ما میزند ** رد باب است او و بر لا میتند
The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”
قصهی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمیگشایم هیچ کس را از یاران نمیشناسم که او من باشد
A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”
آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد
He answered, “I.” The friend said, “Begone, ’tis not the time (for thee to come in): at a table like this there is no place for the raw.”
گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست
Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?
خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق
The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.
رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر
That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade.3060
پخته گشت آن سوخته پس باز گشت ** باز گرد خانهی همباز گشت
He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.
حلقه زد بر در به صد ترس و ادب ** تا بنجهد بیادب لفظی ز لب
His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”
بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان
“Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.
گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا
The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”
نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ
’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel.3065
رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط
How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?
کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل
For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.
دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان
By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.
هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود
What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,
اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز
And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence.3070
و آن عدم کز مرده مردهتر بود ** در کف ایجاد او مضطر بود
Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.
کل يوم هو فی شأن بخوان ** مر و را بیکار و بیفعلی مدان
His least act, every day, is that He despatches three armies:
کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان
One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;
لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات
One army from the wombs to the Earth, that the world may be filled with male and female;
لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان
One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works.3075
لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل
This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.
این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز
Description of Unification.
صفت توحید
His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”
گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن
The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’
رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون
K and N are pulling like a noose, that they may draw non-existence into great affairs.
کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب
Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect.3080
پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر
Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.
گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد
Look at those two fellow-washermen: there is apparently a difference between that one and this:
آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این
The one has thrown the cotton garments into the water, while the other partner is drying them.
آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش میکند
Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
باز او آن خشک را تر میکند ** گوییا ز استیزه ضد بر میتند
Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement.3085
لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا
Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
هر نبی و هر ولی را مسلکی است ** لیک تا حق میبرد جمله یکی است
When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد
The course of this water is above the mill: its going into the mill is for your sakes.
رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست
Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند
The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:3090
ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست
It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
میرود بیبانگ و بیتکرارها ** تحتها الأنهار تا گلزارها
O God, do Thou reveal to the soul that place where speech is growing without letters,
ای خدا جان را تو بنما آن مقام ** کاندر او بیحرف میروید کلام
That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—
تا که سازد جان پاک از سر قدم ** سوی عرصهی دور پهنای عدم
An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.
عرصهای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا
(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.3095
تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم