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2
1011-1060

  • When he heard from the King the malice of his companion, at once the sea of his anger surged up.
  • خبث یارش را چو از شه گوش کرد ** در زمان دریای خشمش جوش کرد

  • That slave foamed and reddened, so that the billows of his vituperation exceeded (all) bounds.
  • کف بر آورد آن غلام و سرخ گشت ** تا که موج هجو او از حد گذشت‏

  • He said, “From the first moment that he was associated with me, he was a great eater of dung, like a dog in (time of) famine.”
  • کاو ز اول دم که با من یار بود ** همچو سگ در قحط بس گه خوار بود

  • As he satirised him in succession (without intermission), like a bell, the King put his hand on his (the slave's) lips, saying, “Enough!”
  • چون دمادم کرد هجوش چون جرس ** دست بر لب زد شهنشاهش که بس‏

  • He said, “I know you from him by that (which you have spoken): in you the spirit is foul, and in your companion (only) the mouth. 1015
  • گفت دانستم ترا از وی بدان ** از تو جان گنده ست و از یارت دهان‏

  • Therefore do you sit far off, O foul-spirited one, that he may be the commander and you under his command.”
  • پس نشین ای گنده جان از دور تو ** تا امیر او باشد و مأمور تو

  • It is (said) in the Hadíth (Traditions of the Prophet): “Know, sire, that glorification (of God) from hypocrisy is like the verdure on a midden.”
  • در حدیث آمد که تسبیح از ریا ** همچو سبزه‏ی گولخن دان ای کیا

  • Know, then, that a fair and goodly form with bad qualities (within) is not worth a farthing;
  • پس بدان که صورت خوب و نکو ** با خصال بد نیرزد یک تسو

  • And though the form be despicable and unpleasing, (yet) when his (that person's) disposition is good, die at his feet!
  • ور بود صورت حقیر و ناپذیر ** چون بود خلقش نکو در پاش میر

  • Know that the outward form passes away, (but) the world of reality remains for ever. 1020
  • صورت ظاهر فنا گردد بدان ** عالم معنی بماند جاودان‏

  • How long will you play at loving the shape of the jug? Leave the shape of the jug; go, seek the water.
  • چند بازی عشق با نقش سبو ** بگذر از نقش سبو رو آب جو

  • You have seen its (outward) form, you are unaware of the reality; pick out from the shell a pearl, if you are wise.
  • صورتش دیدی ز معنی غافلی ** از صدف دری گزین گر عاقلی‏

  • These shells of bodies in the world, though they all are living by (grace of) the Sea of Soul—
  • این صدفهای قوالب در جهان ** گر چه جمله زنده‏اند از بحر جان‏

  • Yet there is not a pearl in every shell: open your eyes and look into the heart of each one,
  • لیک اندر هر صدف نبود گهر ** چشم بگشا در دل هر یک نگر

  • And pick out what that one has and what this, because that costly pearl is seldom found. 1025
  • کان چه دارد وین چه دارد می‏گزین ** ز انکه کمیاب است آن در ثمین‏

  • If you go (turn your attention) to the form, by external appearance a mountain is a hundred times as much as a ruby in bigness;
  • گر به صورت می‏روی کوهی به شکل ** در بزرگی هست صد چندان که لعل‏

  • Also, in respect of form, your hands and feet and hair are a hundred times as much as the contour of the eye;
  • هم به صورت دست و پا و پشم تو ** هست صد چندان که نقش چشم تو

  • But this (fact) is not hidden from you, that the two eyes are the choicest of all (your) members.
  • لیک پوشیده نباشد بر تو این ** کز همه اعضا دو چشم آمد گزین‏

  • By one thought that comes into the mind a hundred worlds are overturned in a single moment.
  • از یک اندیشه که آید در درون ** صد جهان گردد به یک دم سر نگون‏

  • If the body of the Sultan is, in form (appearance), one (only), (yet) hundreds of thousands of soldiers run behind (it). 1030
  • جسم سلطان گر به صورت یک بود ** صد هزاران لشکرش در پی دود

  • Again, the figure and form of the excellent King are ruled by one invisible thought.
  • باز شکل و صورت شاه صفی ** هست محکوم یکی فکر خفی‏

  • Behold people without end who, moved by one thought, have gone over the earth like a flood;
  • خلق بی‏پایان ز یک اندیشه بین ** گشته چون سیلی روانه بر زمین‏

  • Small is that thought in the people's eyes, but like a flood it swallowed and swept away the world.
  • هست آن اندیشه پیش خلق خرد ** لیک چون سیلی جهان را خورد و برد

  • So, when you see that from a thought every craft in the world (arises and) subsists—
  • پس چو می‏بینی که از اندیشه‏ای ** قایم است اندر جهان هر پیشه‏ای‏

  • (That) houses and palaces and cities, mountains and plains and rivers, 1035
  • خانه‏ها و قصرها و شهرها ** کوهها و دشتها و نهرها

  • Earth and ocean as well as sun and sky, are living (derive their life) from it as fishes from the sea—
  • هم زمین و بحر و هم مهر و فلک ** زنده از وی همچو کز دریا سمک‏

  • Then why in your foolishness, O blind one, does the body seem to you a Solomon, and thought (only) as an ant?
  • پس چرا از ابلهی پیش تو کور ** تن سلیمان است و اندیشه چو مور

  • To your eye the mountain appears great: (to you) thought is like a mouse, and the mountain (like) a wolf.
  • می‏نماید پیش چشمت که بزرگ ** هست اندیشه چو موش و کوه گرگ‏

  • The (material) world in your eyes is awful and sublime: you tremble and are frightened at the clouds and the thunder and the sky,
  • عالم اندر چشم تو هول و عظیم ** ز ابر و رعد و چرخ داری لرز و بیم‏

  • While in regard to the world of thought, O less (lower) than the ass, you are secure and indifferent as a witless stone, 1040
  • وز جهان فکرتی ای کم ز خر ** ایمن و غافل چو سنگ بی‏خبر

  • Because you are a (mere) shape and have no portion of intelligence; you are not of human nature, you are an ass's colt.
  • ز انکه نقشی وز خرد بی‏بهره‏ای ** آدمی خو نیستی خر کره‏ای‏

  • From ignorance you deem the shadow to be the substance: hence to you the substance has become a plaything and of slight account.
  • سایه را تو شخص می‏بینی ز جهل ** شخص از آن شد نزد تو بازی و سهل‏

  • Wait till the Day when that thought and phantasy unfolds its wings and pinions without any veil (encumbrance).
  • باش تا روزی که آن فکر و خیال ** بر گشاید بی‏حجابی پر و بال‏

  • You will see that the mountains have become soft as wool, (and that) this Earth of hot and cold has become naught;
  • کوهها بینی شده چون پشم نرم ** نیست گشته این زمین سرد و گرم‏

  • You will see neither the sky nor the stars nor (any) existence but God, the One, the Living, the Loving. 1045
  • نه سما بینی نه اختر نه وجود ** جز خدای واحد حی ودود

  • Here is a tale, (be it) true or false, to illustrate (these) truths.
  • یک فسانه راست آمد یا دروغ ** تا دهد مر راستیها را فروغ‏

  • How the (King's) retainers envied the favourite slave.
  • حسد کردن حشم بر غلام خاص

  • A King had, of his grace, preferred a certain slave above all his retinue.
  • پادشاهی بنده‏ای را از کرم ** بر گزیده بود بر جمله حشم‏

  • His allowance was the stipend of forty Amírs; a hundred Viziers would not see (receive) a tenth of its amount.
  • جامگی او وظیفه‏ی چل امیر ** ده یک قدرش ندیدی صد وزیر

  • Through the perfection of (his) natal star and prosperity and fortune he was an Ayáz, while the King was the Mahmúd of the time.
  • از کمال طالع و اقبال و بخت ** او ایازی بود و شه محمود وقت‏

  • His spirit in its origin, before (the creation of) this body, was near-related and akin to the King's spirit. 1050
  • روح او با روح شه در اصل خویش ** پیش از این تن بوده هم پیوند و خویش‏

  • (Only) that matters which has existed before the body; leave (behind you) these things which have newly sprung into being.
  • کار آن دارد که پیش از تن بده ست ** بگذر از اینها که نو حادث شده ست‏

  • That which matters belongs to the knower (of God), for he is not squinting: his eye is (fixed) upon the things first sown.
  • کار عارف راست کاو نه احول است ** چشم او بر کشتهای اول است‏

  • That which was sown as wheat (good) or as barley (relatively evil)—day and night his eye is fastened on that place (where it was sown).
  • آن چه گندم کاشتندش و آن چه جو ** چشم او آن جاست روز و شب گرو

  • Night gave birth to nothing but what she was pregnant withal: designs and plots are wind, (empty) wind.
  • آنچ آبست است شب جز آن نزاد ** حیله‏ها و مکرها باد است باد

  • How should he please his heart with fair designs who sees the design of God (prevailing) over them? 1055
  • کی کند دل خوش به حیلتهای گش ** آن که بیند حیله‏ی حق بر سرش‏

  • He is within the snare (of God) and is laying a snare: by your life, neither that (snare) will escape (destruction) nor will this (man).
  • او درون دام دامی می‏نهد ** جان تو نه این جهد نه آن جهد

  • Though (in the meanwhile) a hundred herbs grow and fade, there will grow up at last that which God has sown.
  • گر بروید ور بریزد صد گیاه ** عاقبت بر روید آن کشته‏ی اله‏

  • He (the cunning man) sowed new seed over the first seed; (but) this second (seed) is passing away, and (only) the first is sound (and enduring).
  • کشت نو کارید بر کشت نخست ** این دوم فانی است و آن اول درست‏

  • The first seed is perfect and choice; the second seed is corrupt and rotten.
  • تخم اول کامل و بگزیده است ** تخم ثانی فاسد و پوسیده است‏

  • Cast away this contrivance of yours before the Beloved— though your contrivance indeed is of His contriving. 1060
  • افکن این تدبیر خود را پیش دوست ** گر چه تدبیرت هم از تدبیر اوست‏