At every moment a (different) species bursts up in the breast: now a devil, and now an angel, now wild beasts.
هر زمان در سینه نوعی سر کند ** گاه دیو و گه ملک گه دام و دد
From that marvellous jungle, where is (dwells) the wise Lion, there is a hidden way to the breasts which ensnare (the spiritual prey).
ز آن عجب بیشه که شیر آگه است ** تا به دام سینهها پنهان ره است
O you who are less than a dog, steal the spiritual pearl from within—from within (the breasts of) them that know God.
دزدیی کن از درون مرجان جان ** ای کم از سگ از درون عارفان
As you (must) steal, at any rate (let it be) that lovely pearl; as you are going to bear a burden, at any rate (let it be) a noble one.
چون که دزدی باری آن در لطیف ** چون که حامل میشوی باری شریف
How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.
فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است
The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it,1430
دوستان در قصهی ذو النون شدند ** سوی زندان و در آن رایی زدند
Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.
کاین مگر قاصد کند یا حکمتی است ** او در این دین قبلهای و آیتی است
Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
دور دور از عقل چون دریای او ** تا جنون باشد سفه فرمای او
God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
حاش لله از کمال جاه او ** کابر بیماری بپوشد ماه او
He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.
او ز شر عامه اندر خانه شد ** او ز ننگ عاقلان دیوانه شد
From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad,1435
او ز عار عقل کند تن پرست ** قاصدا رفته ست و دیوانه شده ست
Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
که ببندیدم قوی و ز ساز گاو ** بر سر و پشتم بزن وین را مکاو
That from the stroke of the part (of the cow) I may gain life, as the murdered man (gained life) from the cow of Moses, O trusty ones;
تا ز زخم لخت یابم من حیات ** چون قتیل از گاو موسی ای ثقات
That I may be made happy by the stroke of a part of the cow; (that I may) become well (whole), as (in the case of) the murdered man and the cow of Moses’.”
The murdered man was revived by the stroke of the cow's tail: he became pure gold (in spirit), even as copper (is transmuted) by the elixir.
زنده شد کشته ز زخم دم گاو ** همچو مس از کیمیا شد زر ساو
The murdered man sprang up and told the secrets: he revealed that bloodthirsty gang.1440
کشته بر جست و بگفت اسرار را ** وا نمود آن زمرهی خونخوار را
He said plainly, “I was killed by these people who are now disturbed (with anger) in contending against me.”
گفت روشن کاین جماعت کشتهاند ** کاین زمان در خصمیام آشفتهاند
When this gross body is killed, the essence that knows (spiritual) secrets is brought to life.
چون که کشته گردد این جسم گران ** زنده گردد هستی اسرار دان
Its spirit beholds Paradise and Hell-fire and discerns all the mysteries.
جان او بیند بهشت و نار را ** باز داند جملهی اسرار را
It reveals the devilish murderers, it reveals the snare of deceit and guile.
وا نماید خونیان دیو را ** وا نماید دام خدعه و ریو را
To kill the cow (the fleshly soul) is the stipulation of (imposed by) the (Súfí) Path, in order that the spirit may be restored to consciousness by the stroke of her tail.1445
گاو کشتن هست از شرط طریق ** تا شود از زخم دمش جان مفیق
Kill most quickly the cow, your fleshly soul, so that the hidden spirit may become alive and conscious.
گاو نفس خویش را زوتر بکش ** تا شود روح خفی زنده و بهش
Resumption of the story of Dhu ’l-Nún, may God sanctify his spirit!
رجوع به حکایت ذو النون
When those persons arrived near him, he shouted, “Hey, who are ye? Take care!”
چون رسیدند آن نفر نزدیک او ** بانگ بر زد هی کیانید اتقوا
They said respectfully, “We are some of thy friends: we have come hither in devotion to ask after thee.
با ادب گفتند ما از دوستان ** بهر پرسش آمدیم اینجا به جان
How art thou, O Sea of manifold intelligence? What aspersion on thy intelligence is this (alleged) madness?
چونی ای دریای عقل ذو فنون ** این چه بهتان است بر عقلت جنون
How should the smoke of the bath-stove attain unto the Sun? How should the ‘Anqá be crushed by the crow?1450
دود گلخن کی رسد در آفتاب ** چون شود عنقا شکسته از غراب
Do not withhold (the truth) from us: explain this matter; we are lovers (of thee): do not behave to us in this fashion.
وامگیر از ما بیان کن این سخن ** ما محبانیم با ما این مکن
One ought not to drive lovers away or dupe them by mask and false pretence.
مر محبان را نشاید دور کرد ** یا به رو پوش و دغل مغرور کرد
Communicate the secret, O King: do not hide thy face in the cloud, O Moon!
راز را اندر میان آور شها ** رو مکن در ابر پنهانی مها
We are loving and true and with wounded (bleeding) hearts: in the two worlds we have fixed our hearts on thee (alone).”
ما محب و صادق و دل خستهایم ** در دو عالم دل به تو در بستهایم
He began (to use) foul words and bad names recklessly: he spoke gibberish like madmen.1455
فحش آغازید و دشنام از گزاف ** گفت او دیوانگانه زی و قاف
He jumped up and let fly stones and sticks; the whole party fled for fear of blows.
بر جهید و سنگ پران کرد و چوب ** جملگی بگریختند از بیم کوب
He laughed loudly and tossed his head (in scorn). “Look,” said he, “at the vain bluster of these friends!
قهقهه خندید و جنبانید سر ** گفت باد ریش این یاران نگر
See the friends! Where is the sign of (true) friends? To (true) friends pain is as (dear as) life.”
دوستان بین، کو نشان دوستان ** دوستان را رنج باشد همچو جان
How should a friend turn aside from the pain inflicted by his friend? Pain is the kernel, and friendship is (only) as the husk to it.
کی کران گیرد ز رنج دوست دوست ** رنج مغز و دوستی آن را چو پوست
Has not joy in tribulation and calamity and suffering become the sign of (true) friendship?1460
نه نشان دوستی شد سر خوشی ** در بلا و آفت و محنت کشی
A friend is like gold, tribulation is like the fire: the pure gold is glad in the heart of the fire.
دوست همچون زر بلا چون آتش است ** زر خالص در دل آتش خوش است
How Luqmán's master tested his sagacity.
امتحان کردن خواجهی لقمان زیرکی لقمان را
(Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
نه که لقمان را که بندهی پاک بود ** روز و شب در بندگی چالاک بود
His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,
خواجهاش میداشتی در کار پیش ** بهترش دیدی ز فرزندان خویش
Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
ز انکه لقمان گر چه بنده زاد بود ** خواجه بود و از هوا آزاد بود
A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.”1465
گفت شاهی شیخ را اندر سخن ** چیزی از بخشش ز من درخواست کن
He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
گفت ای شه شرم ناید مر ترا ** که چنین گویی مرا زین برتر آ
I have two slaves, and they are vile, and those two are rulers and lords over you.”
من دو بنده دارم و ایشان حقیر ** و آن دو بر تو حاکمانند و امیر
Said the King, “What are those two? This is a mistake.” He replied, “The one is anger and the other is lust.”
گفت شه آن دو چهاند این زلت است ** گفت آن یک خشم و دیگر شهوت است
Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
شاه آن دان کاو ز شاهی فارغ است ** بیمه و خورشید نورش بازغ است
(Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence.1470
مخزن آن دارد که مخزن ذات اوست ** هستی او دارد که با هستی عدوست
Luqmán's master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
خواجهی لقمان به ظاهر خواجهوش ** در حقیقت بنده، لقمان خواجهاش
In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
در جهان باژگونه زین بسی است ** در نظرشان گوهری کم از خسی است
Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
مر بیابان را مفازه نام شد ** نام و رنگی عقلشان را دام شد
In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
یک گره را خود معرف جامه است ** در قبا گویند کاو از عامه است
In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).1475
یک گره را ظاهر سالوس زهد ** نور باید تا بود جاسوس زهد