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2
1358-1407

  • May my soul and mind be a sacrifice to the Sea: this Sea has paid the blood-price of mind and soul.
  • جان و عقل من فدای بحر باد ** خونبهای عقل و جان این بحر داد

  • I will march in It as long as my feet move; when feet remain not, I am (plunged) in It, like ducks.
  • تا که پایم می‏رود رانم در او ** چون نماند پا چو بطانم در او

  • An unrespectful person present is better than one absent: though the ring be crooked, is it not on the door? 1360
  • بی‏ادب حاضر ز غایب خوشتر است ** حلقه گر چه کژ بود نه بر در است‏

  • O defiled in body, frequent the tank: outside of the tank, how shall a man be cleansed?
  • ای تن آلوده به گرد حوض گرد ** پاک کی گردد برون حوض مرد

  • The pure one who has been banished from the tank becomes far also from his purity.
  • پاک کاو از حوض مهجور اوفتاد ** او ز پاکی خویش هم دور اوفتاد

  • The purity of this tank is infinite; the purity of bodies is of little weight,
  • پاکی این حوض بی‏پایان بود ** پاکی اجسام کم میزان بود

  • Because the heart (though it) is a tank, yet in ambush (out of sight) it has a hidden channel to the Sea.
  • ز انکه دل حوض است لیکن در کمین ** سوی دریا راه پنهان دارد این‏

  • Your finite purity wants reinforcement; otherwise, number is diminished in (the course of) expenditure. 1365
  • پاکی محدود تو خواهد مدد ** ور نه اندر خرج کم گردد عدد

  • The water said to the defiled one, “Hasten (to come) into me.” The defiled one said, “I feel shame before the water.”
  • آب گفت آلوده را در من شتاب ** گفت آلوده که دارم شرم از آب‏

  • Said the water, “Without me how shall this shame go? Without me how shall this defilement be removed?”
  • گفت آب این شرم بی‏من کی رود ** بی‏من این آلوده زایل کی شود

  • Every defiled one who hides from the water is (an example of the saying that) “Shame hinders Faith.”
  • ز آب هر آلوده کاو پنهان شود ** الحیاء یمنع الإیمان بود

  • The heart is muddied by the steps of the body's tank; the body is cleansed by the water of the heart's tanks.
  • دل ز پایه‏ی حوض تن گلناک شد ** تن ز آب حوض دلها پاک شد

  • Haunt the steps of the heart's tank, O son; take heed and always beware of the steps of the body's tank. 1370
  • گرد پایه‏ی حوض دل گرد ای پسر ** هان ز پایه‏ی حوض تن می‏کن حذر

  • The sea of the body is dashing against the sea of the heart, (but) between them is a barrier which they shall not cross.
  • بحر تن بر بحر دل بر هم زنان ** در میانشان برزخ لا یبغیان‏

  • Whether you be straight (righteous) or crooked, always creep forwards to Him; do not creep backwards.
  • گر تو باشی راست ور باشی تو کژ ** پیشتر می‏غژ بدو واپس مغژ

  • If in the presence of kings there be danger to life, yet they that aspire cannot refrain from (presence with) Him.
  • پیش شاهان گر خطر باشد به جان ** لیک نشکیبد از او با همتان‏

  • Since the King is sweeter than sugar, ’tis better that life should go (as a sacrifice) to (that) sweetness.
  • شاه چون شیرین‏تر از شکر بود ** جان به شیرینی رود خوشتر بود

  • O blamer (of lovers), safety be thine! O seeker of safety, thou art infirm. 1375
  • ای ملامت گر سلامت مر ترا ** ای سلامت جو تویی واهی العری‏

  • My soul is a furnace: it is happy with the fire: ’tis enough for the furnace that it is the fire's house.
  • جان من کوره ست با آتش خوش است ** کوره را این بس که خانه‏ی آتش است‏

  • For Love, as (for) the furnace, there is something to be burned: any one that is blind to this is not a furnace.
  • همچو کوره عشق را سوزیدنی است ** هر که او زین کور باشد کوره نیست‏

  • When the provision of unprovidedness has become your provision, you have gained life everlasting, and death is gone.
  • برگ بی‏برگی ترا چون برگ شد ** جان باقی یافتی و مرگ شد

  • When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.
  • چون ترا غم شادی افزودن گرفت ** روضه‏ی جانت گل و سوسن گرفت‏

  • That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak. 1380
  • آن چه خوف دیگران آن امن تست ** بط قوی از بحر و مرغ خانه سست‏

  • Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!
  • باز دیوانه شدم من ای طبیب ** باز سودایی شدم من ای حبیب‏

  • The rings (links) of Thy chain are multiform: every single ring gives a different madness.
  • حلقه‏های سلسله‏ی تو ذو فنون ** هر یکی حلقه دهد دیگر جنون‏

  • The gift of every ring is (consists in) different forms: therefore I have a different madness at every moment.
  • داد هر حلقه فنونی دیگر است ** پس مرا هر دم جنونی دیگر است‏

  • So “Madness is of different forms”—this has become a proverb; especially (is it true) as regards the chain of this most glorious Prince.
  • پس فنون باشد جنون این شد مثل ** خاصه در زنجیر این میر اجل‏

  • Such a madness has broken the bonds (of my reason) that all madmen would give me admonition. 1385
  • آن چنان دیوانگی بگسست بند ** که همه دیوانگان پندم دهند

  • How friends came to the madhouse for Dhu ’l-Nún—may God sanctify his honoured spirit!
  • آمدن دوستان به بیمارستان جهت پرسش ذو النون مصری

  • It so happened to Dhu ’l-Nún the Egyptian that a new agitation and madness was born within him.
  • این چنین ذو النون مصری را فتاد ** کاندر او شور و جنونی نو بزاد

  • His agitation became so great that salt (bitterness) from it was reaching (all) hearts up to above the sky.
  • شور چندان شد که تا فوق فلک ** می‏رسید از وی جگرها را نمک‏

  • Beware, O (thou of) salty soil, do not put thy agitation beside (in comparison with) the agitation of the holy lords (saints).
  • هین منه تو شور خود ای شوره خاک ** پهلوی شور خداوندان پاک‏

  • The people could not endure his madness: his fire was carrying off their beards.
  • خلق را تاب جنون او نبود ** آتش او ریشهاشان می‏ربود

  • When (that) fire fell on the beards of the vulgar, they bound him and put him in a prison. 1390
  • چون که در ریش عوام آتش فتاد ** بند کردندش به زندانی نهاد

  • There is no possibility of pulling back this rein, though the vulgar be distressed by this way.
  • نیست امکان واکشیدن این لگام ** گر چه زین ره تنگ می‏آیند عام‏

  • These (spiritual) kings have seen (themselves in) danger of their lives from the vulgar; for this multitude are blind, and the kings (are) without (a visible) mark.
  • دیده این شاهان ز عامه خوف جان ** کاین گره کورند و شاهان بی‏نشان‏

  • When authority is in the hands of profligates, (a) Dhu ’l-Nún is inevitably in prison.
  • چون که حکم اندر کف رندان بود ** لاجرم ذو النون در زندان بود

  • The great king rides alone! Such a unique pearl in the hands of children!
  • یک سواره می‏رود شاه عظیم ** در کف طفلان چنین در یتیم‏

  • What pearl? (Nay), the Sea hidden in a drop, a Sun concealed in a mote. 1395
  • در چه دریا نهان در قطره‏ای ** آفتابی مخفی اندر ذره‏ای‏

  • A Sun showed itself as a mote, and little by little uncovered its face.
  • آفتابی خویش را ذره نمود ** و اندک اندک روی خود را بر گشود

  • All motes vanished in it; the (whole) world became intoxicated by it and (then) became sober.
  • جمله‏ی ذرات در وی محو شد ** عالم از وی مست گشت و صحو شد

  • When the pen (of authority) is in the hand of a traitor, unquestionably Mansúr is on a gibbet.
  • چون قلم در دست غداری بود ** بی‏گمان منصور بر داری بود

  • When this affair (dominion) belongs to the foolish, the necessary consequence is (that) they kill the prophets.
  • چون سفیهان راست این کار و کیا ** لازم آمد یقتلون الأنبیاء

  • Through folly the people who had lost the (right) way said to the prophets, “Lo, we augur ill from you.” 1400
  • انبیا را گفته قومی راه گم ** از سفه إنا تطیرنا بکم‏

  • See the ignorance of the Christian appealing for protection to the Lord who was suspended (on the Cross)!
  • جهل ترسا بین امان انگیخته ** ز آن خداوندی که گشت آویخته‏

  • Since, according to his (the Christian's) belief, He was crucified by the Jews, how then can He protect him?
  • چون به قول اوست مصلوب جهود ** پس مر او را امن کی تاند نمود

  • Inasmuch as the heart of that King (Jesus) bleeds on account of them (the Christians), how should there be (for them) the inviolable defence of whilst thou art amongst them?
  • چون دل آن شاه ز ایشان خون بود ** عصمت و أنت فیهم چون بود

  • To the pure gold and to the goldsmith the danger from the false counterfeiter is greater (than from any one else).
  • زر خالص را و زرگر را خطر ** باشد از قلاب خاین بیشتر

  • Josephs are concealed on account of the jealousy of the ugly, for because of enemies the beautiful live in the fire (of tribulation). 1405
  • یوسفان از رشک زشتان مخفیند ** کز عدو خوبان در آتش می‏زیند

  • Josephs are in the pit through the guile of (their) brethren, who from envy give Joseph to the wolves.
  • یوسفان از مکر اخوان در چه‏اند ** کز حسد یوسف به گرگان می‏دهند

  • What happened to Joseph of Egypt on account of envy? This envy is a big wolf in covert.
  • از حسد بر یوسف مصری چه رفت ** این حسد اندر کمین گرگی است زفت‏