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2
51-100

  • The bodily sense is eating the food of darkness; the spiritual sense is feeding from a Sun.
  • حس ابدان قوت ظلمت می‏خورد ** حس جان از آفتابی می‏چرد

  • O thou that hast borne the baggage of thy senses to the Unseen, put forth thy hand, like Moses, from thy bosom.
  • ای ببرده رخت حسها سوی غیب ** دست چون موسی برون آور ز جیب‏

  • O thou whose attributes are (those of) the Sun of Divine knowledge, while the sun in heaven is confined to a single attribute,
  • ای صفاتت آفتاب معرفت ** و آفتاب چرخ بند یک صفت‏

  • Now thou becomest the Sun, and now the Sea; now the mountain of Qáf, and now the ‘Anqá.
  • گاه خورشید و گهی دریا شوی ** گاه کوه قاف و گه عنقا شوی‏

  • In thine essence thou art neither this nor that, O thou that art greater than (all) imaginations and more than (all) more! 55
  • تو نه این باشی نه آن در ذات خویش ** ای فزون از وهمها و ز بیش بیش‏

  • The Spirit is associated (endued) with knowledge and reason: what has the Spirit to do with Arabic and Turkish?
  • روح با علم است و با عقل است یار ** روح را با تازی و ترکی چه کار

  • Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.
  • از تو ای بی‏نقش با چندین صور ** هم مشبه هم موحد خیره‏سر

  • Sometimes He (God) makes the mushabbih (who regards Him as immanent in phenomena) a muwahhid (an asserter of His transcendence); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).
  • گه مشبه را موحد می‏کند ** گه موحد را صور ره می‏زند

  • Sometimes Abu ’l-Hasan in drunkenness (ecstasy) says to thee, “O thou whose teeth are small (whose years are few), O thou whose body is tender!”
  • گه ترا گوید ز مستی بو الحسن ** یا صغیر السن یا رطب البدن‏

  • Sometimes he is laying waste (ruining and defacing) his own image: he is doing that in order to assert the transcendence of the Beloved (God). 60
  • گاه نقش خویش ویران می‏کند ** از پی تنزیه جانان می‏کند

  • The doctrine held by the eye of sense is Mu‘tazilism, whereas the eye of Reason is Sunnite (orthodox) in respect of (its) union (vision of God).
  • چشم حس را هست مذهب اعتزال ** دیده‏ی عقل است سنی در وصال‏

  • Those in thrall to sense-perception are Mu‘tazilites, (though) from misguidedness they represent themselves as Sunnites.
  • سخره‏ی حس‏اند اهل اعتزال ** خویش را سنی نمایند از ضلال‏

  • Any one who remains in (bondage to) sense-perception is a Mu‘tazilite; though he may say he is a Sunnite, ’tis from ignorance.
  • هر که در حس ماند او معتزلی ست ** گر چه گوید سنیم از جاهلی ست‏

  • Any one who has escaped from (the bondage of) sense-perception is a Sunnite: the man endowed with (spiritual) vision is the eye of sweet-paced (harmonious) Reason.
  • هر که بیرون شد ز حس سنی وی است ** اهل بینش چشم عقل خوش پی است‏

  • If the animal sense could see the King (God), then the ox and the ass would behold Allah. 65
  • گر بدیدی حس حیوان شاه را ** پس بدیدی گاو و خر الله را

  • If, besides the animal sense, thou hadst not another sense outside of (unconditioned by) the desire of the flesh,
  • گر نبودی حس دیگر مر ترا ** جز حس حیوان ز بیرون هوا

  • Then how should the sons of Adam have been honoured? How by means of the common sense should they have become privileged (to know these mysteries)?
  • پس بنی آدم مکرم کی بدی ** کی به حس مشترک محرم شدی‏

  • Your calling (God) “formless” (transcending forms) or “formed” (immanent in forms) is vain, without your departure from form (unless you yourself are freed from sense perception).
  • نا مصور یا مصور گفتننت ** باطل آمد بی ز صورت رستنت

  • (Whether God is) “formless” or “formed,” He is with him that is all kernel and has gone forth from the husk.
  • نامصور یا مصور پیش اوست ** کاو همه مغز است و بیرون شد ز پوست‏

  • If you are blind, ’tis no crime in the blind; (but) if not, go (persevere in purifying yourself), for patience is the key to success. 70
  • گر تو کوری نیست بر اعمی حرج ** ور نه رو کالصبر مفتاح الفرج‏

  • The medicine of patience will burn the veils over your eye and will also effect the opening of your breast (to Divine knowledge).
  • پرده‏های دیده را داروی صبر ** هم بسوزد هم بسازد شرح صدر

  • When the mirror of your heart becomes clear and pure, you will behold images (which are) outside of (the world of) water and earth.
  • آینه‏ی دل چون شود صافی و پاک ** نقشها بینی برون از آب و خاک‏

  • You will behold both the image and the image-Maker, both the carpet of (spiritual) empire and the carpet-Spreader.
  • هم ببینی نقش و هم نقاش را ** فرش دولت را و هم فراش را

  • The phantom (seen in mystical vision) of my Friend seemed (to me) like Khalíl (Abraham)—its form an idol, its reality a breaker of idols.
  • چون خلیل آمد خیال یار من ** صورتش بت معنی او بت شکن‏

  • Thanks be to God that when he appeared, my spirit beheld in his phantom its own phantom (reflected image). 75
  • شکر یزدان را که چون شد او پدید ** در خیالش جان خیال خود بدید

  • The dust of thy threshold was bewitching my heart: dust (woe) on him that was patient without thy dust!
  • خاک درگاهت دلم را می‏فریفت ** خاک بر وی کاو ز خاکت می‏شکیفت‏

  • I said, “If I am beautiful, I shall receive this (dust of Divine grace and love) from him; and if not, he has indeed laughed at ugly me.
  • گفتم ار خوبم پذیرم این از او ** ور نه خود خندید بر من زشت رو

  • The (best) plan is this, that I look at myself (to see whether I am worthy of him); otherwise (if I am not worthy), he will laugh at me: how shall I buy (gain his love)?”
  • چاره آن باشد که خود را بنگرم ** ور نه او خندد مرا من کی خرم‏

  • He is beautiful and a lover of beauty: how should a fresh young man choose a decrepit old woman?
  • او جمیل است و محب للجمال ** کی جوان نو گزیند پیر زال‏

  • The Beautiful attracts the beautiful (to itself): know this (for sure). Recite thereon (the text) the good women for the good men. 80
  • خوب خوبی را کند جذب این بدان ** طیبات و طیبین بر وی بخوان‏

  • In this world everything attracts something: the hot draws the hot (to itself) and the cold the cold.
  • در جهان هر چیز چیزی جذب کرد ** گرم گرمی را کشید و سرد سرد

  • The worthless sort attract the worthless; the lasting (those of lasting worth) are rejoiced by the lasting.
  • قسم باطل باطلان را می‏کشند ** باقیان از باقیان هم سر خوشند

  • Those of the Fire attract those of the Fire, those of the Light seek those of the Light.
  • ناریان مر ناریان را جاذب‏اند ** نوریان مر نوریان را طالب‏اند

  • When you shut your eye, you have a feeling of anguish: the eye cannot do without the light of the window.
  • چشم چون بستی ترا تاسه گرفت ** نور چشم از نور روزن کی شکفت‏

  • Your discomfort was (caused by) the light in your eye straining to be joined speedily with the daylight. 85
  • تاسه‏ی تو جذب نور چشم بود ** تا بپیوندد به نور روز زود

  • If you feel distress (within) while your eyes are unclosed, know that you have shut the eye of your heart, (and) open it.
  • چشم باز ار تاسه گیرد مر ترا ** دان که چشم دل ببستی بر گشا

  • Recognise that that (distress) is the craving of the eyes of your heart which is seeking the immeasurable Light.
  • آن تقاضای دو چشم دل شناس ** کاو همی‏جوید ضیای بی‏قیاس‏

  • Inasmuch as separation from those two impermanent lights brought you discomfort, (so that) you opened your eyes,
  • چون فراق آن دو نور بی‏ثبات ** تاسه آوردت گشادی چشمهات‏

  • Separation, then, from those two steadfast (everlasting) lights will bring you discomfort: guard them (well)!
  • پس فراق آن دو نور پایدار ** تاسه می‏آرد مر آن را پاس دار

  • Since He is calling me, I will look to see whether I am worthy to be drawn (to Him) or whether I am ill-favoured. 90
  • او چو می‏خواند مرا من بنگرم ** لایق جذب‏ام و یا بد پیکرم‏

  • If a charming person makes an ugly one (follow) at his heels, ’tis (but) a mockery that he makes of him.
  • گر لطیفی زشت را در پی کند ** تسخری باشد که او بر وی کند

  • How, I wonder, shall I behold my own face, so as to see what complexion I have and whether I am like day or like night?
  • کی ببینم روی خود را ای عجب ** تا چه رنگم همچو روزم یا چو شب‏

  • For a long while I was seeking the image of my soul, (but) my image was not displayed (reflected) by any one.
  • نقش جان خویش می‏جستم بسی ** هیچ می‏ننمود نقشم از کسی‏

  • “After all,” I said, “what is a mirror for? (The use of it is this), that every one may know what and who he is.”
  • گفتم آخر آینه از بهر چیست ** تا بداند هر کسی کاو چیست و کیست‏

  • The mirror of iron is (only) for husks (external forms); the mirror that shows the aspect of the heart is of great price. 95
  • آینه‏ی آهن برای پوستهاست ** آینه‏ی سیمای جان سنگین بهاست‏

  • The soul's mirror is naught but the face of the friend, the face of that friend who is of yonder country (the spiritual land).
  • آینه‏ی جان نیست الا روی یار ** روی آن یاری که باشد ز آن دیار

  • I said, “O heart, seek the Universal Mirror, go to the Sea: the business will not succeed (be successfully accomplished) by means of the river.”
  • گفتم ای دل آینه‏ی کلی بجو ** رو به دریا کار برناید به جو

  • In this quest thy slave (at last) arrived at thy dwelling-place, (as) the pains (of childbirth) drew Mary to the palm-tree.
  • زین طلب بنده به کوی تو رسید ** درد مریم را به خرما بن کشید

  • When thine eye became an eye for my heart, my blind heart went and became drowned in vision.
  • دیده‏ی تو چون دلم را دیده شد ** این دل نادیده غرق دیده شد

  • I saw that thou art the Universal Mirror unto everlasting: I saw my own image in thine eye. 100
  • آینه‏ی کلی ترا دیدم ابد ** دیدم اندر چشم تو من نقش خود