He (the person dreamed of) will sweetly tell these signs to him (the dreamer). What are these signs (alone)? (He will tell him) a hundred signs besides.
این نشانها گویدش همچون شکر ** این چه باشد صد نشانی دگر
This (which follows) is the sign that you will gain from God the (spiritual) kingdom and power that you are seeking—1680
این نشان آن بود کان ملک و جاه ** که همیجویی بیابی از اله
That you weep continually in the long nights, and that you are always ardent in supplication at the hour of dawn;
آن که میگریی به شبهای دراز ** و انکه میسوزی سحرگه در نیاز
That, in the absence of that (which you seek), your day has become dark; (that) your neck has become thin as a spindle;
آن که بیآن روز تو تاریک شد ** همچو دوکی گردنت باریک شد
And what you have given in alms (is) all that you possess, (so that) your belongings (are entirely bestowed in charity) like the alms of those who gamble all away;
و آن چه دادی هر چه داری در زکات ** چون زکات پاک بازان رختهات
(That) you have given up your belongings and sleep and the (healthy) colour of your face, and sacrificed your head (life) and become as (thin as) a hair;
رختها دادی و خواب و رنگ رو ** سر فدا کردی و گشتی همچو مو
(That) you have sat—how often!—in the fire, like aloes-wood; that you have gone—how often!—to meet the sword, like a helmet.1685
چند در آتش نشستی همچو عود ** چند پیش تیغ رفتی همچو خود
A hundred thousand such acts of helplessness are habitual to lovers (of God), and (their number) cannot be reckoned.
زین چنین بیچارگیها صد هزار ** خوی عشاق است و ناید در شمار
After you have had this dream at night, the day breaks; through hope thereof your day becomes triumphant.
چون که شب این خواب دیدی روز شد ** از امیدش روز تو پیروز شد
You have turned your eye to left and right, (wondering) where is that sign and those tokens.
چشم گردان کردهای بر چپ و راست ** کان نشان و آن علامتها کجاست
You are trembling like a leaf (and saying), “Alas, if the day depart and the sign come not to pass!”
بر مثال برگ میلرزی که وای ** گر رود روز و نشان ناید به جای
You are running in street and market and into houses, like one that should lose a calf.1690
میدوی در کوی و بازار و سرا ** چون کسی کاو گم کند گوساله را
(Somebody asks), “Is it good (news), Sir? Why are you running to and fro? Who belonging to you is it that you have lost here?”
خواجه خیر است این دوادو چیستت ** گم شده اینجا که داری کیستت
“It is good (news),” you tell him, “but none may know my good (news) except myself.
گوییاش خیر است لیکن خیر من ** کس نشاید که بداند غیر من
If I tell it, lo, my sign is missed, and when the sign is missed, the hour of death is come.”
گر بگویم نک نشانم فوت شد ** چون نشان شد فوت وقت موت شد
You peer into the face of every rider: he says to you, “Do not look at me like a madman.”
بنگری در روی هر مرد سوار ** گویدت منگر مرا دیوانهوار
You say to him, “I have lost a friend; I have set out to seek him.1695
گوییاش من صاحبی گم کردهام ** رو به جستجوی او آوردهام
May thy fortune be lasting, O rider! Have pity on lovers and excuse (them).”
دولتت پاینده بادا ای سوار ** رحم کن بر عاشقان معذور دار
When you have made search (and your) looking has been in earnest—earnest endeavour does not fail: so the Tradition has come down (from the Prophet)—
چون طلب کردی به جد آمد نظر ** جد خطا نکند چنین آمد خبر
Suddenly comes a blessed rider; then he clasps you very closely to his breast.
ناگهان آمد سواری نیک بخت ** پس گرفت اندر کنارت سخت سخت
You become senseless and fall to vaunting (ecstatically); the ignorant (uninitiated) man says, “Here is fraud and hypocrisy.”
تو شدی بیهوش و افتادی به طاق ** بیخبر گفت اینت سالوس و نفاق
How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union.1700
او چه میبیند در او این شور چیست ** او نداند کان نشان وصل کیست
This sign concerns (only) him that has seen (before): how should the sign appear to the other one?
این نشان در حق او باشد که دید ** آن دگر را کی نشان آید پدید
Every moment that a sign was coming from Him, a (new) spirit was coming into that person's spirit.
هر زمان کز وی نشانی میرسید ** شخص را جانی به جانی میرسید
Water has reached the helpless fish. These signs are (those mentioned in the text) those are the signs of the Book.
ماهی بیچاره را پیش آمد آب ** این نشانها تلک آیات الکتاب
Hence the signs which are in the prophets are peculiar to (known exclusively by) him who is a friend (knower and lover of God).
پس نشانیها که اندر انبیاست ** خاص آن جان را بود کاو آشناست
This discourse remains imperfect and unsettled; I have no heart (understanding), I am out of my mind: excuse me.1705
این سخن ناقص بماند و بیقرار ** دل ندارم بیدلم معذور دار
How can any one number the motes, especially that one whose understanding has been transported by Love?
ذرهها را کی تواند کس شمرد ** خاصه آن کاو عشق عقل او ببرد
Shall I number the leaves of the garden? Shall I number the cries of the partridge and the crow?
میشمارم برگهای باغ را ** میشمارم بانگ کبک و زاغ را
They come not into computation, but I enumerate them for the guidance of him that is put to trial.
در شمار اندر نیاید لیک من ** میشمارم بهر رشد ممتحن
The sinister influence of Saturn and the auspicious influence of Jupiter come not into computation, though you may enumerate;
نحس کیوان یا که سعد مشتری ** ناید اندر حصر گر چه بشمری
But still, some of these two (diverse) effects must be explained—that is, the benefit and injury (which they involve)—1710
لیک هم بعضی از این هر دو اثر ** شرح باید کرد یعنی نفع و ضر
In order that some little part of the effects of the (Divine) decree may be made known to the good-fortuned and the ill-starred.
تا شود معلوم آثار قضا ** شمه ای مر اهل سعد و نحس را
He whose ascendant (ruling planet) is Jupiter will be rejoiced by vivacity (of disposition) and eminence;
طالع آن کس که باشد مشتری ** شاد گردد از نشاط و سروری
And it will be necessary for him whose ascendant is Saturn to take precautions against every (kind of) mischief in his affairs.
و انکه را طالع زحل از هر شرور ** احتیاطش لازم آید در امور
If I should speak to one whose (ruling) planet is Saturn of his (Saturn's) fire, it (my discourse) would burn (torment) that hapless man.
گر بگویم آن زحل استاره را ** ز آتشش سوزد مر آن بیچاره را
Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light.1715
اذکروا الله شاه ما دستور داد ** اندر آتش دید ما را نور داد
He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,
گفت اگر چه پاکم از ذکر شما ** نیست لایق مر مرا تصویرها
Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”
لیک هرگز مست تصویر و خیال ** در نیابد ذات ما را بیمثال
Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).
ذکر جسمانه خیال ناقص است ** وصف شاهانه از آنها خالص است
If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.
شاه را گوید کسی جولاه نیست ** این چه مدح است این مگر آگاه نیست
How Moses, on whom be peace, took offence at the prayer of the shepherd.
انکار کردن موسی علیه السلام بر مناجات شبان
Moses saw a shepherd on the way, who was saying, “O God who choosest (whom Thou wilt),1720
دید موسی یک شبانی را به راه ** کاو همیگفت ای خدا و ای اله
Where art Thou, that I may become Thy servant and sew Thy shoes and comb Thy head?
تو کجایی تا شوم من چاکرت ** چارقت دوزم کنم شانه سرت
That I may wash Thy clothes and kill Thy lice and bring milk to Thee, O worshipful One;
جامهات شویم شپشهایت کشم ** شیر پیشت آورم ای محتشم
That I may kiss Thy little hand and rub Thy little foot, (and when) bedtime comes I may sweep Thy little room,
دستکت بوسم بمالم پایکت ** وقت خواب آید بروبم جایکت
O Thou to whom all my goats be a sacrifice, O Thou in remembrance of whom are my cries of ay and ah!”
ای فدای تو همه بزهای من ** ای به یادت هیهی و هیهای من
The shepherd was speaking foolish words in this wise. Moses said, “Man, to whom is this (addressed)?”1725
این نمط بیهوده میگفت آن شبان ** گفت موسی با کی است این ای فلان
He answered, “To that One who created us; by whom this earth and sky were brought to sight.”
گفت با آن کس که ما را آفرید ** این زمین و چرخ از او آمد پدید
“Hark!” said Moses, “you have become very backsliding (depraved); indeed you have not become a Moslem, you have become an infidel.
گفت موسی های خیرهسر شدی ** خود مسلمان ناشده کافر شدی
What babble is this? what blasphemy and raving? Stuff some cotton into your mouth!
این چه ژاژست و چه کفر است و فشار ** پنبهای اندر دهان خود فشار