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1
3178-3227

  • Refrain thyself a little from sleep and food: bring the gift for thy meeting with Him.
  • اندکی صرفه بکن از خواب و خور ** ارمغان بهر ملاقاتش ببر

  • Become scant of sleep (like them that) were slumbering (but a small part of the night); in the hours of dawn be of (those who) were asking pardon of God.
  • شو قلیل النوم مما یهجعون ** باش در اسحار از یستغفرون‌‌

  • Stir a little, like the embryo, in order that thou mayst be given the senses which behold the Light, 3180
  • اندکی جنبش بکن همچون جنین ** تا ببخشندت حواس نور بین‌‌

  • And mayst go forth from this womb-like world and mayst go from the earth into a wide expanse.
  • وز جهان چون رحم بیرون روی ** از زمین در عرصه‌‌ی واسع شوی‌‌

  • Know that the saying, “God's earth is wide,” refers to an exceedingly sublime expanse belonging to the prophets.
  • آن که ارض الله واسع گفته‌‌اند ** عرصه‌‌ای دان کانبیا در رفته‌‌اند

  • The heart is not oppressed by that spacious expanse: there the fresh boughs of the palm-tree do not become dry.
  • دل نگردد تنگ ز آن عرصه‌‌ی فراخ ** نخل تر آن جا نگردد خشک شاخ‌‌

  • At present thou art bearing (the burden of) thy senses: thou art becoming weary and exhausted and (ready to fall) headlong.
  • حاملی تو مر حواست را کنون ** کند و مانده می‌‌شوی و سر نگون‌‌

  • Since, at the time of sleep, thou art borne (on high), and art not bearing (the burden), thy fatigue is gone and thou art free from pain and anguish. 3185
  • چون که محمولی نه حامل وقت خواب ** ماندگی رفت و شدی بی‌‌رنج و تاب‌‌

  • Regard the time of sleep as a (mere) taste (sample) in comparison with the state in which the saints are borne (on high).
  • چاشنیی دان تو حال خواب را ** پیش محمولی حال اولیا

  • The saints are (like) the Men of the Cave, O obstinate one: they are asleep (even) in rising up and turning to and fro.
  • اولیا اصحاب کهفند ای عنود ** در قیام و در تقلب هم رقود

  • He (God) is drawing them, without their taking trouble to act, without consciousness (on their part), to the right hand and to the left.
  • می‌‌کشدشان بی‌‌تکلف در فعال ** بی‌‌خبر ذات الیمین ذات الشمال‌‌

  • What is that right hand? Good deeds. What is that left hand? The affairs of the body.
  • چیست آن ذات الیمین فعل حسن ** چیست آن ذات الشمال اشغال تن‌‌

  • These two (kinds of) actions proceed from the prophets, (while) they are unconscious of them both, like the echo: 3190
  • می‌‌رود این هر دو کار از انبیا ** بی‌‌خبر زین هر دو ایشان چون صدا

  • If the echo causes thee to hear good and evil, the mountain itself is unconscious of either.
  • گر صدایت بشنواند خیر و شر ** ذات کوه از هر دو باشد بی‌‌خبر

  • How the guest said to Joseph, “I have brought thee the gift of a mirror, so that whenever thou lookest in it thou wilt see thine own fair face and remember me.”
  • گفتن مهمان یوسف علیه السلام را که آینه آوردمت ارمغان تا هر باری که در وی نگری روی خوب خود بینی مرا یاد کنی‌‌

  • Joseph said, “Come, produce the gift.” He (the guest), on account of shame (confusion) at this demand, sobbed aloud.
  • گفت یوسف هین بیاور ارمغان ** او ز شرم این تقاضا زد فغان‌‌

  • “How many a gift,” said he, “did I seek for thee! No (worthy) gift came into my sight.
  • گفت من چند ارمغان جستم ترا ** ارمغانی در نظر نامد مرا

  • How should I bring a grain (of gold) to the mine? How should I bring a drop (of water) to the (Sea of) ‘Umán?
  • حبه‌‌ای را جانب کان چون برم ** قطره‌‌ای را سوی عمان چون برم‌‌

  • I shall (only) bring cumin to Kirmán, if I bring my heart and soul (as a gift) to thee. 3195
  • زیره را من سوی کرمان آورم ** گر به پیش تو دل و جان آورم‌‌

  • There is no seed that is not in this barn, except thy beauty which hath no equal.
  • نیست تخمی کاندر این انبار نیست ** غیر حسن تو که آن را یار نیست‌‌

  • I deemed it fitting that I should bring to thee a mirror like the (inward) light of a (pure) breast,
  • لایق آن دیدم که من آیینه‌‌ای ** پیش تو آرم چو نور سینه‌‌ای‌‌

  • That thou mayst behold thy beauteous face therein, O thou who, like the sun, art the candle of heaven.
  • تا ببینی روی خوب خود در آن ** ای تو چون خورشید شمع آسمان‌‌

  • I have brought thee a mirror, O light (of mine eyes), so that when thou seest thy face thou mayst think of me.”
  • آینه آوردمت ای روشنی ** تا چو بینی روی خود یادم کنی‌‌

  • He drew forth the mirror from beneath his arm: the fair one's business is with a mirror. 3200
  • آینه بیرون کشید او از بغل ** خوب را آیینه باشد مشتغل‌‌

  • What is the mirror of Being? Not-being. Bring not-being (as your gift), if you are not a fool.
  • آینه‌‌ی هستی چه باشد نیستی ** نیستی بر گر تو ابله نیستی‌‌

  • Being can be seen (only) in not-being: the rich bestow (exhibit) generosity on the poor.
  • هستی اندر نیستی بتوان نمود ** مال داران بر فقیر آرند جود

  • The clear mirror of bread is truly the hungry man; tinder, likewise, is the mirror of that (the stick or flint) from which fire is struck.
  • آینه‌‌ی صافی نان خود گرسنه ست ** سوخته هم آینه‌‌ی آتش زنه ست‌‌

  • Not-being and defect, wherever they arise (appear), are the mirror which displays the excellence of all crafts.
  • نیستی و نقص هر جایی که خاست ** آینه‌‌ی خوبی جمله‌‌ی پیشه‌‌هاست‌‌

  • When a garment is neat and well-stitched, how should it enable the tailor to exhibit his skill? 3205
  • چون که جامه چست و دوزیده بود ** مظهر فرهنگ درزی چون شود

  • Trunks of trees must be unhewn in order that the woodcutter may fashion the stem or the branches (and thus exercise his craft).
  • ناتراشیده همی‌‌باید جذوع ** تا دروگر اصل سازد یا فروع‌‌

  • The doctor who sets broken bones goes to the place where the person with the fractured leg is.
  • خواجه‌‌ی اشکسته بند آن جا رود ** که در آن جا پای اشکسته بود

  • How shall the excellence of the art of medicine be made manifest when there is no emaciated invalid?
  • کی شود چون نیست رنجور نزار ** آن جمال صنعت طب آشکار

  • How shall the (power of the) Elixir be shown if the vileness and baseness of coppers is not notorious?
  • خواری و دونی مسها بر ملا ** گر نباشد کی نماید کیمیا

  • Defects are the mirror of the quality of perfection, and that vileness is the mirror of power and glory, 3210
  • نقصها آیینه‌‌ی وصف کمال ** و آن حقارت آینه‌‌ی عز و جلال‌‌

  • Because (every) contrary is certainly made evident by its contrary; because honey is perceived (to be sweet by contrast) with vinegar.
  • ز آن که ضد را ضد کند پیدا یقین ** ز آن که با سرکه پدید است انگبین‌‌

  • Whoever has seen and recognised his own deficiency has galloped with ten horses (made rapid progress) in perfecting himself.
  • هر که نقص خویش را دید و شناخت ** اندر استکمال خود ده اسبه تاخت‌‌

  • The reason why he (any one) is not flying towards the Lord of glory is that he supposes himself to be perfect.
  • ز آن نمی‌‌پرد به سوی ذو الجلال ** کاو گمانی می‌‌برد خود را کمال‌‌

  • There is no worse malady in your soul, O haughty one, than the conceit of perfection.
  • علتی بدتر ز پندار کمال ** نیست اندر جان تو ای ذو دلال‌‌

  • Much blood must flow from your heart and eye, that self-complacency may go out of you. 3215
  • از دل و از دیده‌‌ات بس خون رود ** تا ز تو این معجبی بیرون رود

  • The fault of Iblís lay in thinking “I am better (than Adam),” and this disease is in the soul of every (human) creature.
  • علت ابلیس انا خیری بده ست ** وین مرض در نفس هر مخلوق هست‌‌

  • Though he regard himself as very broken (in spirit), know that it is (a case of) clear water (on the surface) and dung under the stream.
  • گر چه خود را بس شکسته بیند او ** آب صافی دان و سرگین زیر جو

  • When he (the Devil) stirs you in trial, immediately the water becomes dung-coloured.
  • چون بشوراند ترا در امتحان ** آب سرگین رنگ گردد در زمان‌‌

  • There is dung in the bed of the stream, my man, though to you the stream appears pure.
  • در تگ جو هست سرگین ای فتی ** گر چه جو صافی نماید مر ترا

  • ’Tis the Pír full of wisdom, well-acquainted with the Way, that digs a channel for the gardens of the Universal Soul. 3220
  • هست پیر راه دان پر فطن ** باغهای نفس کل را جوی کن‌‌

  • Who is able to cleanse the channel of his (sensual) self? Man's knowledge is made beneficial (only) by God's knowledge.
  • جوی خود را کی تواند پاک کرد ** نافع از علم خدا شد علم مرد

  • How shall the sword fashion its own hilt? Go, entrust (the cure of) this wound to a surgeon.
  • کی تراشد تیغ دسته‌‌ی خویش را ** رو به جراحی سپار این ریش را

  • Flies gather on every wound, so that no one sees the foulness of his wound.
  • بر سر هر ریش جمع آمد مگس ** تا نبیند قبح ریش خویش کس‌‌

  • Those flies are your (evil) thoughts and your (love of) possessions: your wound is the darkness of your (spiritual) states;
  • آن مگس اندیشه‌‌ها و آن مال تو ** ریش تو آن ظلمت احوال تو

  • And if the Pír lays a plaster on your wound, at once the pain and lamentation are stilled, 3225
  • ور نهد مرهم بر آن ریش تو پیر ** آن زمان ساکن شود درد و نفیر

  • So that he (the patient) fancies it (the wound) is healed, (whereas in reality) the (healing) ray of the plaster has shone upon the (wounded) spot.
  • تا که پندارد که صحت یافته ست ** پرتو مرهم بر آن جا تافته ست‌‌

  • Beware! Do not (scornfully) turn your head away from the plaster, O you who are wounded in the back, but recognise that that (healing of the wound) proceeds from the ray: do not regard it as (proceeding) from your own constitution.
  • هین ز مرهم سر مکش ای پشت ریش ** و آن ز پرتو دان مدان از اصل خویش‌‌

  • How the writer of the (Qur’ánic) Revelation fell into apostasy because (when) the ray of the Revelation shot upon him, he recited the (revealed) verse before the Prophet, on whom be peace, (had dictated it to him); then he said, “So I too am one upon whom Revelation has descended.”
  • مرتد شدن کاتب وحی به سبب آن که پرتو وحی بر او زد آن آیت را پیش از پیغامبر صلی الله علیه و اله بخواند گفت پس من هم محل وحیم‌‌