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2
1244-1293

  • Either take up the axe and strike like a man—like ‘Alí, destroy this gate of Khaybar—
  • یا تبر برگیر و مردانه بزن ** تو علی‏وار این در خیبر بکن‏

  • Or unite these thorns with the rosebush: unite the light of the friend (of God) with the (sensual) fire, 1245
  • یا به گلبن وصل کن این خار را ** وصل کن با نار نور یار را

  • In order that his light may extinguish your fire, (and that) union with him may make your thorns roses.
  • تا که نور او کشد نار تو را ** وصل او گلشن کند خار تو را

  • You are like Hell, he is a true believer: the extinction of the fire (of Hell) by means of a true believer is possible.
  • تو مثال دوزخی او مومن است ** کشتن آتش به مومن ممکن است‏

  • Mustafá (Mohammed) said concerning the speech of Hell, that on account of fear it begins humbly to entreat the true believer,
  • مصطفی فرمود از گفت جحیم ** کاو به مومن لابه گر گردد ز بیم‏

  • And says to him, “Pass quickly away from me, O king: hark, for thy light has taken away the burning of my fire.”
  • گویدش بگذر ز من ای شاه زود ** هین که نورت سوز نارم را ربود

  • Therefore the true believer's light is the death of the fire, because without an opposite the removal of the (other) opposite is impossible. 1250
  • پس هلاک نار نور مومن است ** ز انکه بی‏ضد دفع ضد لا یمکن است‏

  • On the Day of Justice (Judgement) the fire will be the opponent of the light, since the former was aroused by (God's) wrath, the latter by (His) grace.
  • نار ضد نور باشد روز عدل ** کان ز قهر انگیخته شد این ز فضل‏

  • If you are wishing to remove the evil of the fire, direct the water of (Divine) mercy against the heart of the fire.
  • گر همی‏خواهی تو دفع شر نار ** آب رحمت بر دل آتش گمار

  • The true believer is the fountain of that water of mercy: the pure spirit of the well-doer is the Water of Life.
  • چشمه‏ی آن آب رحمت مومن است ** آب حیوان روح پاک محسن است‏

  • Hence your fleshly soul is fleeing mightily from him, because you are of fire, (while) he (is) the water of the stream.
  • بس گریزان است نفس تو از او ** ز انکه تو از آتشی او آب جو

  • Fire becomes fleeing from water for the reason that its fire (flame and heat) is ruined by water. 1255
  • ز آب آتش ز آن گریزان می‏شود ** کاتشش از آب ویران می‏شود

  • Your sense and thought are wholly of the fire; the sense of the Shaykh (spiritual guide) and his thought are the beauteous Light.
  • حس و فکر تو همه از آتش است ** حس شیخ و فکر او نور خوش است‏

  • When the water of his light trickles on the fire, chak chak (a gnashing sound) rises from the fire, and it leaps up (in fury).
  • آب نور او چو برآتش چکد ** چک چک از آتش بر آید بر جهد

  • When it makes (the sound) chak chak, say you to it, “Death and woe (to thee),” in order that this hell, (which is) your fleshly soul, may become cold (quenched),
  • چون کند چک چک تو گویش مرگ و درد ** تا شود این دوزخ نفس تو سرد

  • So that it may not burn your rose-garden, so that it may not burn your justice and well doing.
  • تا نسوزد او گلستان تو را ** تا نسوزد عدل و احسان تو را

  • After that, anything that you sow will yield fruit (or flowers); it will yield anemones and wild roses and thyme. 1260
  • بعد از آن چیزی که کاری بردهد ** لاله و نسرین و سیسنبردهد

  • Once more we are going wide of the straight way: turn back, O master—where is our way?
  • باز پهنا می‏رویم از راه راست ** باز گرد ای خواجه راه ما کجاست‏

  • We were (engaged) in showing, O envious one, that your ass is lame and the place of alighting (journey's end) far off, (so you must be) quick.
  • اندر آن تقریر بودیم ای حسود ** که خرت لنگ است و منزل دور زود

  • The year has turned late; it is not sowing-time, (and you have produced) nothing except black shame and foul deeds.
  • سال بی‏گه گشت وقت کشت نی ** جز سیه رویی و فعل زشت نی‏

  • The worm has entered the root of the body's tree: it must be dug up and put in the fire.
  • کرم در بیخ درخت تن فتاد ** بایدش بر کند و در آتش نهاد

  • Hark and hark (again), O wayfarer! ’Tis late, life's sun is gone towards the pit (is about to set). 1265
  • هین و هین ای راه رو بی‏گاه شد ** آفتاب عمر سوی چاه شد

  • (During) these (one or) two brief days when you have (some) strength, (be) quick, devote the old man (your old age) generously (to serving God).
  • این دو روزک را که زورت هست زود ** پیر افشانی بکن از راه جود

  • Devote this (small) amount of seed that you have remaining, in order that long life may grow from these (one or) two moments.
  • این قدر تخمی که مانده ستت بباز ** تا بروید زین دو دم عمر دراز

  • Whilst this jewelled lamp is not (yet) extinguished, see you trim its wick and (supply it with) oil immediately.
  • تا نمرده ست این چراغ با گهر ** هین فتیله‏اش ساز و روغن زودتر

  • Beware! Do not say “To-morrow”—for (many) to-morrows have passed. Let not the days of sowing pass away altogether.
  • هین مگو فردا که فرداها گذشت ** تا به کلی نگذرد ایام کشت‏

  • Listen to my admonition that the body is a strong bond: put off the old, if you have desire for newness. 1270
  • پند من بشنو که تن بند قوی است ** کهنه بیرون کن گرت میل نوی است‏

  • Shut the lips and open the palm filled with gold: leave off being a miser with the body, exhibit munificence.
  • لب ببند و کف پر زر بر گشا ** بخل تن بگذار و پیش آور سخا

  • Munificence is the abandonment of lusts and pleasures; no one who is sunken in lust rises up (again).
  • ترک شهوتها و لذتها سخاست ** هر که در شهوت فرو شد بر نخاست‏

  • This munificence is a branch of the cypress of Paradise: woe to him that lets such a branch go from his hand!
  • این سخا شاخی است از سرو بهشت ** وای او کز کف چنین شاخی بهشت‏

  • This abandonment of sensuality is the firmest handle: this branch draws the spirit up to Heaven.
  • عروة الوثقی است این ترک هوا ** بر کشد این شاخ جان را بر سما

  • (So act) that the branch of munificence, O righteous man, drawing you aloft may bear you to its origin. 1275
  • تا برد شاخ سخا ای خوب کیش ** مر ترا بالا کشان تا اصل خویش‏

  • You are Joseph (full) of beauty, and this world is as the well, and this rope (to draw you forth) is patience with (submission to) the command of God.
  • یوسف حسنی و این عالم چو چاه ** وین رسن صبر است بر امر اله‏

  • O Joseph, the rope is come: put your two hands upon it. Do not neglect the rope, (for) it has grown late.
  • یوسفا آمد رسن در زن دو دست ** از رسن غافل مشو بی‏گه شده ست‏

  • Praise be to God, that this rope has been dangled, (and that) grace and mercy have been blended together,
  • حمد لله کین رسن آویختند ** فضل و رحمت را بهم آمیختند

  • So that you may behold the world of the new spirit, a world very manifest, (though) invisible.
  • تا ببینی عالم جان جدید ** عالم بس آشکار ناپدید

  • This (phenomenal) world of non-existence has become like (real) existence, while that world of (real) existence has become very hidden. 1280
  • این جهان نیست چون هستان شده ** و آن جهان هست بس پنهان شده‏

  • The dust is on the wind: it is playing, it is making a false show and forming a veil.
  • خاک بر باد است و بازی می‏کند ** کژنمایی پرده سازی می‏کند

  • This, which is busy (in appearance), is (really) idle and (superficial, like) a husk; and that which is hidden is its core and origin.
  • اینکه بر کار است بی‏کار است و پوست ** و انکه پنهان است مغز و اصل اوست‏

  • The dust is as a tool in the hand of the wind: deem the wind high and of high descent.
  • خاک همچون آلتی در دست باد ** باد را دان عالی و عالی نژاد

  • The gaze of the eye of dust falls on the dust; an eye that sees the wind is of another sort.
  • چشم خاکی را به خاک افتد نظر ** باد بین چشمی بود نوعی دگر

  • A horse knows a horse, because it (one horse) is associated (homogeneous with other horses); likewise (only) a rider knows the things appertaining to a rider. 1285
  • اسب داند اسب را کاو هست یار ** هم سواری داند احوال سوار

  • The sensuous eye is the horse, and the Light of God is the rider: without the rider the horse itself is useless.
  • چشم حس اسب است و نور حق سوار ** بی‏سواره اسب خود ناید به کار

  • Therefore train the horse (so as to cure it) of bad habits; else the horse will be rejected before the King.
  • پس ادب کن اسب را از خوی بد ** ور نه پیش شاه باشد اسب رد

  • The horse's eye finds the way from the King's eye: without the King's eye its eye is in desperate plight.
  • چشم اسب از چشم شه رهبر بود ** چشم او بی‏چشم شه مضطر بود

  • The eye of horses, whithersoever you call it except to grass and pasture, says, “Nay, why (should we go)?”
  • چشم اسبان جز گیاه و جز چرا ** هر کجا خوانی بگوید نه چرا

  • The Light of God mounts (as a rider) on the sensuous eye, and then the soul yearns after God. 1290
  • نور حق بر نور حس راکب شود ** آن گهی جان سوی حق راغب شود

  • How should the riderless horse know the marks of the road? The King is needed (to ride it) in order that it may know the King's road.
  • اسب بی‏راکب چه داند رسم راه ** شاه باید تا بداند شاه راه‏

  • Go towards a sense on which the Light is riding: that Light is a good companion for the sense.
  • سوی حسی رو که نورش راکب است ** حس را آن نور نیکو صاحب است‏

  • The Light of God is an ornament to the light of sense: this is the meaning of light upon light.
  • نور حس را نور حق تزیین بود ** معنی نور علی‏ نور این بود