Prithee say, what is the ghoul's cry like? (It is) “I desire riches, I desire position and renown.”
چون بود آن بانگ غول آخر بگو ** مال خواهم جاه خواهم و آبرو
Prevent these voices from (entering) your heart, so that (spiritual) mysteries may be revealed.
از درون خویش این آوازها ** منع کن تا کشف گردد رازها
Repeat (in prayer) the name of God, drown the cry of the ghouls, close your narcissus eye to this vulture.
ذکر حق کن بانگ غولان را بسوز ** چشم نرگس را از این کرکس بدوز
Know the difference between the false dawn and the true, distinguish the colour of the wine from the colour of the cup,755
صبح کاذب را ز صادق واشناس ** رنگ می را باز دان از رنگ کاس
That, perchance, from the eyes which see the seven colours patience and waiting may produce a (spiritual) eye,
تا بود کز دیدهگان هفت رنگ ** دیدهای پیدا کند صبر و درنگ
(With which) you may behold colours other than these, and may behold pearls instead of stones.
رنگها بینی بجز این رنگها ** گوهران بینی به جای سنگها
What pearl? Nay, you will become an ocean, you will become a sun traversing the sky.
گوهر چه بلکه دریایی شوی ** آفتاب چرخ پیمایی شوی
The Worker is hidden in the workshop: go you and in the workshop see Him plain.
کار کن در کارگه باشد نهان ** تو برو در کارگه بینش عیان
Inasmuch as the work has woven a veil over the Worker, you cannot see Him outside of that work.760
کار چون بر کار کن پرده تنید ** خارج آن کار نتوانیش دید
Since the workshop is the dwelling-place of the Worker, he that is outside is unaware of Him.
کارگه چون جای باش عامل است ** آن که بیرون است از وی غافل است
Come, then, into the workshop, that is to say, non-existence, that you may see the work and the Worker together.
پس در آ در کارگه یعنی عدم ** تا ببینی صنع و صانع را بهم
As the workshop is the place of clairvoyance, then outside of the workshop there is (only) blindfold ness.
کارگه چون جای روشن دیدهگی است ** پس برون کارگه پوشیدگی است
The rebellious Pharaoh kept his face towards existence, consequently he was blind to His (God's) workshop.
رو به هستی داشت فرعون عنود ** لاجرم از کارگاهش کور بود
Consequently he was wishing to alter the (Divine) predestination, that he might turn back the (Divine) destiny from his door.765
لاجرم میخواست تبدیل قدر ** تا قضا را باز گرداند ز در
Truly the (Divine) destiny every moment was laughing derisively under its lip at the moustache (arrogance) of that cunning plotter.
خود قضا بر سبلت آن حیلهمند ** زیر لب میکرد هر دم ریشخند
He killed hundreds of thousands of innocent babes, in order that the ordainment and predestination of God might be averted.
صد هزاران طفل کشت او بیگناه ** تا بگردد حکم و تقدیر اله
In order that the prophet Moses might not come forth, he laid on his neck (made himself responsible for) thousands of iniquities and murders.
تا که موسای نبی ناید برون ** کرد در گردن هزاران ظلم و خون
He wrought all that bloodshed, and (yet) Moses was born and was made ready for his chastisement.
آن همه خون کرد و موسی زاده شد ** و ز برای قهر او آماده شد
Had he seen the workshop of the Everlasting (God), he would have ceased to move hand or foot in plotting.770
گر بدیدی کارگاه لا یزال ** دست و پایش خشک گشتی ز احتیال
Moses (lay) safe within his (Pharaoh's) house, while outside he was killing the infants in vain,
اندرون خانهاش موسی معاف ** و ز برون میکشت طفلان را گزاف
Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),
همچو صاحب نفس کاو تن پرورد ** بر دگر کس ظن حقدی میبرد
Saying, “This one is a foe, and that one is envious and an enemy,” (though) in truth his envier and enemy is that body (of his).
کاین عدو و آن حسود و دشمن است ** خود حسود و دشمن او آن تن است
He is like Moses, and his body is his Pharaoh: he keeps running (to and fro) outside, asking, “Where is my enemy?”
او چو موسی و تنش فرعون او ** او به بیرون میدود که کو عدو
His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else.775
نفسش اندر خانهی تن نازنین ** بر دگر کس دست میخاید به کین
How men blamed a person who killed his mother because he suspected her (of adultery).
ملامت کردن مردم شخصی را که مادرش را کشت به تهمت
A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.
آن یکی از خشم مادر را بکشت ** هم به زخم خنجر و هم زخم مشت
Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.
آن یکی گفتش که از بد گوهری ** یاد ناوردی تو حق مادری
Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”
هی تو مادر را چرا کشتی بگو ** او چه کرد آخر بگو ای زشت خو
He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”
گفت کاری کرد کان عار وی است ** کشتمش کان خاک ستار وی است
The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.780
گفت آن کس را بکش ای محتشم ** گفت پس هر روز مردی را کشم
I killed her, I was saved from shedding the blood of a multitude: ’tis better that I cut her throat than the throats of (so many) people.”
کشتم او را رستم از خونهای خلق ** نای او برم به است از نای خلق
That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.
نفس تست آن مادر بد خاصیت ** که فساد اوست در هر ناحیت
Come, kill it, for on account of that vile (creature) you are every moment assailing one who is venerable.
هین بکش او را که بهر آن دنی ** هر دمی قصد عزیزی میکنی
Through it this fair world is narrow (distressful) to you, for its sake (you are at) war with God and man.
از وی این دنیای خوش بر تست تنگ ** از پی او با حق و با خلق جنگ
(If) you have killed the fleshly soul, you are delivered from (the necessity of) excusing yourself: nobody in the world remains your enemy.785
نفس کشتی باز رستی ز اعتذار ** کس ترا دشمن نماند در دیار
If any one should raise a difficulty about my words in regard to the prophets and saints,
گر شکال آرد کسی بر گفت ما ** از برای انبیا و اولیا
(And should say), “Had not the prophets a killed (mortified) fleshly soul? Why, then, had they enemies and enviers?”—
کانبیا را نه که نفس کشته بود ** پس چراشان دشمنان بود و حسود
Give ear, O seeker of truth, and hear the answer to this difficulty and doubt.
گوش کن تو ای طلبکار صواب ** بشنو این اشکال و شبهت را جواب
Those unbelievers were (really) enemies to themselves: they were striking at themselves such blows (as they struck).
دشمن خود بودهاند آن منکران ** زخم بر خود میزدند ایشان چنان
An enemy is one who attempts (another's) life; he that is himself destroying his own life is not an enemy (to others).790
دشمن آن باشد که قصد جان کند ** دشمن آن نبود که خود جان میکند
The little bat is not an enemy to the sun: it is an enemy to itself in the veil (of its own blindness).
نیست خفاشک عدوی آفتاب ** او عدوی خویش آمد در حجاب
The glow of the sun kills it; how should the sun ever suffer annoyance from it?
تابش خورشید او را میکشد ** رنج او خورشید هرگز کی کشد
An enemy is one from whom torment proceeds, (one who) hinders the ruby from (receiving the rays of) the sun.
دشمن آن باشد کز او آید عذاب ** مانع آید لعل را از آفتاب
All the infidels hinder themselves from (receiving) the rays of the prophets' (spiritual) jewel.
مانع خویشند جملهی کافران ** از شعاع جوهر پیغمبران
How should (unbelieving) people veil the eyes of that peerless one (the prophet or saint)? The people have (only) blinded and distorted their own eyes.795
کی حجاب چشم آن فردند خلق ** چشم خود را کور و کژ کردند خلق
(They are) like the Indian slave who bears a grudge and kills himself to spite his master:
چون غلام هندویی کاو کین کشد ** از ستیزهی خواجه خود را میکشد
He falls headlong from the roof of the house (in the hope) that he may have done some harm to his master.
سر نگون میافتد از بام سرا ** تا زیانی کرده باشد خواجه را
If the sick man become an enemy to the physician, or if the boy show hostility to the teacher,
گر شود بیمار دشمن با طبیب ** ور کند کودک عداوت با ادیب
In truth they act as brigands against themselves: they themselves waylay their own mind and spirit.
در حقیقت ره زن جان خودند ** راه عقل و جان خود را خود زدند
If a fuller take offence at the sun, if a fish is taking offence at the water,800