Although ye are Hárút and Márút and superior to all (the angels) on the terrace of We are they that stand in ranks,3415
گر چه هاروتید و ماروت و فزون ** از همه بر بام نحن الصافون
(Yet) take mercy on the wickednesses of the wicked: execrate egoism and the self-conceited (egoist).
بر بدیهای بدان رحمت کنید ** بر منی و خویش بینی کم تنید
Beware, lest (the Divine) jealousy come from ambush and ye fall headlong to the bottom of the earth.”
هین مبادا غیرت آید از کمین ** سر نگون افتید در قعر زمین
They both said, “O God, Thine is the command: without Thy security (protection) where indeed is any security?”
هر دو گفتند ای خدا فرمان تراست ** بی‌‌امان تو امانی خود کجاست
They were saying this, but their hearts were throbbing (with desire)—“How should evil come from us? Good servants (of God) are we!”
این همی‌‌گفتند و دلشان می‌‌طپید ** بد کجا آید ز ما نعم العبید
The prick of desire in the two angels did not leave (them) until it sowed the seed of self-conceit.3420
خار خار دو فرشته هم نهشت ** تا که تخم خویش بینی را نکشت
Then they were saying, “O ye that are composed of the (four) elements (and are) unacquainted with the purity of the spiritual beings,
پس همی‌‌گفتند کای ارکانیان ** بی‌‌خبر از پاکی روحانیان
We will draw curtains (of light) over this (terrestrial) sky, we will come to earth and set up the canopy,
ما بر این گردون تتقها می‌‌تنیم ** بر زمین آییم و شادروان زنیم
We will deal justice and perform worship and every night we will fly up again to Heaven,
عدل توزیم و عبادت آوریم ** باز هر شب سوی گردون بر پریم
That we may become the wonder of the world, that we may establish safety and security on the earth.”
تا شویم اعجوبه‌‌ی دور زمان ** تا نهیم اندر زمین امن و امان
The analogy between the state of Heaven and (that of) the earth is inexact: it has a concealed difference.3425
آن قیاس حال گردون بر زمین ** راست ناید فرق دارد در کمین
Explaining that one must keep one's own (spiritual) state and (mystical) intoxication hidden from the ignorant.
در بیان آن که حال خود و مستی خود پنهان باید داشت از جاهلان
Hearken to the words of the Sage (Hakím) who lived in seclusion, “Lay thy head in the same place where thou hast drunk the wine.”
بشنو الفاظ حکیم پرده‌‌ای ** سر همانجا نه که باده خورده‌‌ای
When the drunken man has gone astray from a tavern, he becomes the children's laughing-stock and plaything.
چون که از میخانه مستی ضال شد ** تسخر و بازیچه‌‌ی اطفال شد
Whatever way he goes, he is falling in the mud, (now) on this side and (now) on that side, and every fool is laughing at him.
می‌‌فتد او سو به سو بر هر رهی ** در گل و می‌‌خنددش هر ابلهی
He (goes on) like this, while the children at his heels are without knowledge of his intoxication and the taste of his wine.
او چنین و کودکان اندر پی‌‌اش ** بی‌‌خبر از مستی و ذوق می‌‌اش
All mankind are children except him that is intoxicated with God; none is grownup except him that is freed from sensual desire.3430
خلق اطفال‌‌اند جز مست خدا ** نیست بالغ جز رهیده از هوا
He (God) said, “This world is a play and pastime, and ye are children”; and God speaks truth.
گفت دنیا لعب و لهو است و شما ** کودکید و راست فرماید خدا
If you have not gone forth from (taken leave of) play, you are a child: without purity of spirit how should he (any one) be fully intelligent?
از لعب بیرون نرفتی کودکی ** بی‌‌ذکات روح کی باشد ذکی
Know, O youth, that the lust in which men are indulging here (in this world) is like the sexual intercourse of children.
چون جماع طفل دان این شهوتی ** که همی‌‌رانند اینجا ای فتی
What is the child's sexual intercourse? An idle play, compared with the sexual intercourse of a Rustam and a brave champion of Islam.
آن جماع طفل چه بود بازیی ** با جماع رستمی و غازیی
The wars of mankind are like children's fights—all meaningless, pithless, and contemptible.3435
جنگ خلقان همچو جنگ کودکان ** جمله بی‌‌معنی و بی‌‌مغز و مهان
All their fights are (fought) with wooden swords, all their purposes are (centred) in futility;
جمله با شمشیر چوبین جنگشان ** جمله در لاینفعی آهنگشان
They all are riding on a reed-cane (hobby-horse), saying, “This is our Buráq or mule that goes like Duldul.”
جمله‌‌شان گشته سواره بر نیی ** کاین براق ماست یا دلدل پیی
They are (really) carrying (their hobby-horses), but in their folly they have raised themselves on high: they have fancied themselves to be riders and carried along the road.
حامل‌‌اند و خود ز جهل افراشته ** راکب و محمول ره پنداشته
Wait till the day when those who are borne aloft by God shall pass, galloping, beyond the nine tiers (of Heaven)!
باش تا روزی که محمولان حق ** اسب تازان بگذرند از نه طبق
“The spirit and the angels shall ascend to Him”: at the ascension of the spirit Heaven shall tremble.3440
تعرج الروح إلیه و الملک ** من عروج الروح یهتز الفلک
Like children, ye all are riding on your skirts: ye have taken hold of the corner of your skirt (to serve) as a horse.
From God came (the text), “Verily, opinion doth not enable (you) to dispense (with the Truth)”: when did the steed of opinion run (mount) to the Heavens?
از حق إن الظن لا يغنی رسید ** مرکب ظن بر فلک‌‌ها کی دوید
While preferring (in case of doubt) the stronger of the two (alternative) opinions, do not doubt whether you see the sun when it is shining!
اغلب الظنین فی ترجیح ذا ** لا تماری الشمس فی توضیحها
At that time (when the spirit returns to God) behold your steeds! Ye have made a steed of your own foot.
آن گهی بینید مرکبهای خویش ** مرکبی سازیده‌‌اید از پای خویش
Come, recognise that your imagination and reflection and sense-perception and apprehension are like the reed-cane on which children ride.3445
وهم و فکر و حس و ادراک شما ** همچو نی دان مرکب کودک هلا
The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.
علمهای اهل دل حمالشان ** علمهای اهل تن احمالشان
When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper (yárí); when knowledge strikes on the body (is acquired through the senses), it becomes a burden (bárí).
علم چون بر دل زند یاری شود ** علم چون بر تن زند باری شود
God hath said, “(Like an ass) laden with his books”: burdensome is the knowledge that is not from Himself.
گفت ایزد یحمل اسفاره ** بار باشد علم کان نبود ز هو
The knowledge that is not immediately from Himself does not endure, (it is) like the tire woman's paint.
علم کان نبود ز هو بی‌‌واسطه ** آن نپاید همچو رنگ ماشطه
But when you carry this burden well, the burden will be removed and you will be given (spiritual) joy.3450
لیک چون این بار را نیکو کشی ** بار بر گیرند و بخشندت خوشی
Beware! Do not carry that burden of knowledge for the sake of selfish desire (but mortify yourself), so that you may behold the barn (store-house) of knowledge within (you),
هین مکش بهر هوا آن بار علم ** تا ببینی در درون انبار علم
So that you may mount the smooth-paced steed of knowledge, (and that) afterwards the burden may fall from your shoulder.
تا که بر رهوار علم آیی سوار ** بعد از آن افتد ترا از دوش بار
How wilt thou be freed from selfish desires without the cup of Hú (Him), O thou who hast become content with no more of Hú than the name of Hú?
از هواها کی رهی بی‌‌جام هو ** ای ز هو قانع شده با نام هو
From attribute and name what comes to birth? Phantasy; and that phantasy shows the way to union with Him.
از صفت و ز نام چه زاید خیال ** و آن خیالش هست دلال وصال
Hast thou ever seen a subject that shows without (the existence of) an object that is shown: unless there is the road, there can never be the ghoul (which entices travelers to stray from the road).3455
دیده‌‌ای دلال بی‌‌مدلول هیچ ** تا نباشد جاده نبود غول هیچ
Hast thou ever seen a name without the reality (denoted by the name)? Or hast thou plucked a rose (gul) from the (letters) gáf and lám of (the word) gul?
هیچ نامی بی‌‌حقیقت دیده‌‌ای ** یا ز گاف و لام گل گل چیده‌‌ای
Thou hast pronounced the name: go, seek the thing named. Know that the moon is on high, not in the water of the stream.
اسم خواندی رو مسمی را بجو ** مه به بالا دان نه اندر آب جو
If thou wouldst pass beyond name and letter, oh, make thyself wholly purged of self.
گر ز نام و حرف خواهی بگذری ** پاک کن خود را ز خود هین یک سری
Like (polished) iron, lose the ferruginous colour; become in thy ascetic discipline (like) a mirror without rust.