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2
1284-1333

  • 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

  • The light of sense draws (a man) towards earth; the Light of God bears him aloft,
  • نور حسی می‏کشد سوی ثری ** نور حقش می‏برد سوی علی‏

  • Because sensible things are a lower world: the Light of God is (as) the sea, and the sense as a dew-drop. 1295
  • ز انکه محسوسات دونتر عالمی است ** نور حق دریا و حس چون شبنمی است‏

  • But that which rides on it (on the sense) is not manifested save by good effects and words.
  • لیک پیدا نیست آن راکب بر او ** جز به آثار و به گفتار نکو

  • The sensuous light, which is gross and heavy, is hidden in the black of the eyes.
  • نور حسی کاو غلیظ است و گران ** هست پنهان در سواد دیده‏گان‏

  • Inasmuch as you are not seeing the light of sense with (your) eye, how should you see the light of that religious one (the saint) with (your) eye?
  • چون که نور حس نمی‏بینی ز چشم ** چون ببینی نور آن دینی ز چشم‏

  • The light of sense is hidden notwithstanding this grossness: how (then) should not that radiance be hidden which is pure (and subtle)?
  • نور حس با این غلیظی مختفی است ** چون خفی نبود ضیایی کان صفی است‏

  • This world, like straws in the hand (control) of the wind (which is) the (world) unseen, is a helpless object before the power and sway of the Unseen 1300
  • این جهان چون خس به دست باد غیب ** عاجزی پیش گرفت و داد غیب‏

  • It (this control) makes it now lofty, now low; makes it now sound (and whole), now broken;
  • گه بلندش می‏کند گاهیش پست ** گه درستش می‏کند گاهی شکست‏

  • Now carries it to the right, now to the left; now makes it roses, now thorns.
  • گه یمینش می‏برد گاهی یسار ** گه گلستانش کند گاهیش خار

  • See (how) the Hand (is) hidden, while the pen is writing; the horse careering, while the Rider is invisible.
  • دست پنهان و قلم بین خط گزار ** اسب در جولان و ناپیدا سوار

  • See the arrow flying, and the Bow not in sight; the (individual) souls manifest, and the Soul of souls hidden.
  • تیر پران بین و ناپیدا کمان ** جانها پیدا و پنهان جان جان‏

  • Do not break the arrow, for it is the arrow of a King; it is not shot at long range (at random), it is from the thumb-stall of One who knows (how to hit the target). 1305
  • تیر را مشکن که این تیر شهی است ** تیر پرتابی ز شصت آگهی است‏

  • God said, “Thou didst not throw when thou threwest”: the action of God has precedence over (our) actions.
  • ما رمیت إذ رمیت گفت حق ** کار حق بر کارها دارد سبق‏

  • Break your own anger, do not break the arrow: the eye of your anger reckons milk (to be) blood.
  • خشم خود بشکن تو مشکن تیر را ** چشم خشمت خون شمارد شیر را

  • Give the arrow a kiss and bring it to the King—the blood-stained arrow, wet with your blood.
  • بوسه ده بر تیر و پیش شاه بر ** تیر خون آلود از خون تو تر

  • That which is seen is helpless and confined and feeble; and that which is unseen is so fierce and uncontrollable.
  • آن چه پیدا عاجز و بسته و زبون ** و آن چه ناپیدا چنان تند و حرون‏

  • We are the (hunted) prey: to whom belongs such a (fearful) snare? We are the ball (for the blows) of the polo-bat—and where is the Batsman? 1310
  • ما شکاریم این چنین دامی کراست ** گوی چوگانیم چوگانی کجاست‏

  • He tears, He sews: where is this Tailor? He blows, He burns: where is this Fire-kindler?
  • می‏درد می‏دوزد این خیاط کو ** می‏دمد می‏سوزد این نفاط کو

  • At one hour He makes the true saint an unbeliever; at another hour He makes the (impious) deist an (orthodox) ascetic;
  • ساعتی کافر کند صدیق را ** ساعتی زاهد کند زندیق را

  • For the mukhlis (sincere worshipper) is in danger of the snare until he becomes entirely purged of self,
  • ز انکه مخلص در خطر باشد ز دام ** تا ز خود خالص نگردد او تمام‏

  • Because he is (still) on the Way, and the brigands are numberless: (only) he escapes who is under God's safeguard.
  • ز انکه در راهست و ره زن بی‏حد است ** آن رهد کاو در امان ایزد است‏

  • (If) he has not become (selfless, like) a pure mirror, he is (no more than) mukhlis: (if) he has not caught the bird, he is (still) hunting; 1315
  • آینه‏ی خالص نگشت او مخلص است ** مرغ را نگرفته است او مقنص است‏

  • (But) when the mukhlis has become mukhlas, he is delivered: he has reached the place of safety and has won the victory.
  • چون که مخلص گشت مخلص باز رست ** در مقام امن رفت و برد دست‏

  • No mirror (ever) became iron again; no bread (ever) became the wheat in the stack.
  • هیچ آیینه دگر آهن نشد ** هیچ نانی گندم خرمن نشد

  • No full-grown grape (ever) became a young grape; no mature fruit (ever) became premature fruit.
  • هیچ انگوری دگر غوره نشد ** هیچ میوه‏ی پخته با کوره نشد

  • Become mature and be far from (the possibility of) change for the worse: go, become the Light, like Burhán-i Muhaqqiq.
  • پخته گرد و از تغیر دور شو ** رو چو برهان محقق نور شو

  • When you have escaped from self, you have become wholly the proof (of God): when the slave (in you) has become naught, you have become the King. 1320
  • چون ز خود رستی همه برهان شدی ** چون که بنده نیست شد سلطان شدی‏

  • [And if you wish to behold (this mystery) plainly, Saláhu’ddín has shown it forth: he has made the eyes to see and has opened (them).
  • ور عیان خواهی صلاح دین نمود ** دیده‏ها را کرد بینا و گشود

  • From his eyes and mien every eye that hath the Light of Hú (God) has discerned (mystical) poverty.
  • فقر را از چشم و از سیمای او ** دید هر چشمی که دارد نور هو

  • The Shaykh (Saláhu’ddín) is one who, like God, acts without instrument, giving lessons to his disciples without anything said.]
  • شیخ فعال است بی‏آلت چو حق ** با مریدان داده بی‏گفتی سبق‏

  • In his hand the heart is submissive like soft wax: his seal makes (the impression) now (of) shame, now (of) fame.
  • دل به دست او چو موم نرم رام ** مهر او گه ننگ سازد گاه نام‏

  • The seal impressed on his wax is telling of the seal-ring; of whom, again, does the device tell, (which is) graven on the stone of the ring? 1325
  • مهر مومش حاکی انگشتری است ** باز آن نقش نگین حاکی کیست‏

  • It tells of the thought of the Goldsmith—(all this) is a chain, every link (inserted) in another.
  • حاکی اندیشه‏ی آن زرگر است ** سلسله‏ی هر حلقه اندر دیگر است‏

  • Whose voice is this echo in the mountains of (our) hearts? Sometimes this mountain is full of the voice, sometimes it is empty.
  • این صدا در کوه دلها بانگ کی ست ** گه پرست از بانگ این که گه تهی است‏

  • Wheresoever he is, he is the Sage, the Master—may his voice not forsake this mountain!
  • هر کجا هست او حکیم است اوستاد ** بانگ او زین کوه دل خالی مباد

  • There is a mountain that (only) doubles the voice; there is a mountain that makes it hundredfold.
  • هست که کاوا مثنا می‏کند ** هست که کآواز صد تا می‏کند

  • At that voice and speech the mountain lets gush forth hundreds of thousands of springs of clear water. 1330
  • می‏زهاند کوه از آن آواز و قال ** صد هزاران چشمه‏ی آب زلال‏

  • Inasmuch as that grace emanates (even) from the mountain, the waters in the springs become blood.
  • چون ز کوه آن لطف بیرون می‏شود ** آبها در چشمه‏ها خون می‏شود

  • ’Twas on account of that monarch of auspicious gait that Mount Sinai was (turned to) rubies from end to end.
  • ز آن شهنشاه همایون نعل بود ** که سراسر طور سینا لعل بود

  • (All) the parts of the mountain received life and intelligence— after all, are we inferior to stone, O people?
  • جان پذیرفت و خرد اجزای کوه ** ما کم از سنگیم آخر ای گروه‏