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2
85-134

  • 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

  • I said, “At last I have found myself: in his eyes I have found the shining Way.”
  • گفتم آخر خویش را من یافتم ** در دو چشمش راه روشن یافتم‏

  • My false instinct said, “Beware! That (image) is (only) thy phantom: distinguish thy essence from thy phantom”;
  • گفت وهمم کان خیال تست هان ** ذات خود را از خیال خود بدان‏

  • (But) my image gave voice (spoke) from thine eye (and said), “I am thou and thou art I in (perfect) oneness;
  • نقش من از چشم تو آواز داد ** که منم تو تو منی در اتحاد

  • For how should a phantom find the way into this illumined eye which never ceases from (contemplating) the (Divine) realities?”
  • کاندر این چشم منیر بی‏زوال ** از حقایق راه کی یابد خیال‏

  • (Thou saidst), “If you behold your image in the eyes of any other than me, know that ’tis a phantom and reprobate, 105
  • در دو چشم غیر من تو نقش خود ** گر ببینی آن خیالی دان و رد

  • Because he (every one except me) is applying (to his eye) the collyrium of nonexistence (unreality) and is imbibing the wine of Satan's illusion-making.
  • ز آن که سرمه‏ی نیستی در می‏کشد ** باده از تصویر شیطان می‏چشد

  • Their eye is the home of phantasy and non-existence: necessarily it sees as existent the things which are non-existent;
  • چشمشان خانه‏ی خیال است و عدم ** نیستها را هست بیند لاجرم‏

  • (But) since my eye saw (got) collyrium from the Glorious (God), it is the home of (real) existence, not the home of phantasy.”
  • چشم من چون سرمه دید از ذو الجلال ** خانه‏ی هستی است نه خانه‏ی خیال‏

  • So long as a single hair of you is before your eye, in your phantasy a pearl will be as jasper.
  • تا یکی مو باشد از تو پیش چشم ** در خیالت گوهری باشد چو یشم‏

  • You will know jasper from pearls (only) at the time when you pass away from (abandon) your phantasy entirely. 110
  • یشم را آن گه شناسی از گهر ** کز خیال خود کنی کلی عبر

  • O connoisseur of pearls, listen to a story, that you may distinguish actual seeing from (mere) inference.
  • یک حکایت بشنو ای گوهر شناس ** تا بدانی تو عیان را از قیاس‏

  • How in the time of ‘Umar, may God be well-pleased with him, a certain person imagined that what he saw was the new moon.
  • هلال پنداشتن آن شخص خیال را در عهد عمر

  • The Fasting-month (Ramadán) came round in ‘Umar's time. Some people ran to the top of a hill,
  • ماه روزه گشت در عهد عمر ** بر سر کوهی دویدند آن نفر

  • In order to take (the appearance of) the new moon as a good omen, and one of them said, “Look, O ‘Umar, here is the new moon!”
  • تا هلال روزه را گیرند فال ** آن یکی گفت ای عمر اینک هلال‏

  • As ‘Umar did not see the moon in the sky, he said, “This moon has risen from thy phantasy.
  • چون عمر بر آسمان مه را ندید ** گفت کاین مه از خیال تو دمید

  • Otherwise, (since) I am a better seer of the heavens (than thou), how is it that I do not see the pure crescent? 115
  • ور نه من بیناترم افلاک را ** چون نمی‏بینم هلال پاک را

  • Wet thy hand,” said he, “and rub it on thine eyebrow, and then look up towards the new moon.”
  • گفت تر کن دست و بر ابرو بمال ** آن گهان تو بر نگر سوی هلال‏

  • When he wetted his eyebrow, he did not see the moon. “O King,” he said, “there is no moon; it has disappeared.”
  • چون که او تر کرد ابرو مه ندید ** گفت ای شه نیست مه شد ناپدید

  • “Yes,” said ‘Umar, “the hair of thine eyebrow had become (curved) like a bow and shot at thee an arrow of opinion.”
  • گفت آری موی ابرو شد کمان ** سوی تو افکند تیری از گمان‏

  • When one hair became crooked, it waylaid him (hindered him from seeing truly), so that, making a false claim, he boasted to have seen the moon.
  • چون یکی مو کج شد او را راه زد ** تا به دعوی لاف دید ماه زد

  • Inasmuch as a crooked hair veils the sky, how will it be when all your members are crooked? 120
  • موی کج چون پرده‏ی گردون بود ** چون همه اجزات کج شد چون بود

  • Straighten your members by (the help of) the straight (the righteous). O you who (would) go straight, turn not your head aside from that threshold (where the righteous dwell).
  • راست کن اجزات را از راستان ** سر مکش ای راست رو ز آن آستان‏

  • Balance makes balance correct; balance also makes balance defective.
  • هم ترازو را ترازو راست کرد ** هم ترازو را ترازو کاست کرد

  • Whoever weighs the same (adopts the same standard) as the unrighteous falls into deficiency, and his understanding becomes dazed.
  • هر که با ناراستان هم سنگ شد ** در کمی افتاد و عقلش دنگ شد

  • Go, be hard on the infidels, sprinkle dust on (renounce) fondness for the strangers.
  • رو أشداء علی الکفار باش ** خاک بر دل داری اغیار پاش‏

  • Be as a sword upon the heads of the strangers: come, do not play foxy tricks, be a lion, 125
  • بر سر اغیار چون شمشیر باش ** هین مکن روباه بازی شیر باش‏

  • In order that the friends (of God), moved by (righteous) jealousy, may not break with you, because those thorns (the wicked) are the enemies of this rose (the friend of God).
  • تا ز غیرت از تو یاران نگسلند ** ز آنکه آن خاران عدوی این گلند

  • Set fire to the wolves as (to) rue-seed, because those wolves are the enemies of Joseph.
  • آتش اندر زن به گرگان چون سپند ** ز آن که آن گرگان عدوی یوسفند

  • Iblís calls you “father's soul” (darling son)—beware (of him)! The accursed Devil (does that) in order that he may beguile you with (vain) words.
  • جان بابا گویدت ابلیس هین ** تا به دم بفریبدت دیو لعین‏

  • He practised the like imposture on your father: this black-faced one checkmated an Adam.
  • این چنین تلبیس با بابات کرد ** آدمی را این سیه رخ مات کرد

  • This crow is busy on the chessboard; look not you upon his game with an eye that is half-asleep, 130
  • بر سر شطرنج چست است این غراب ** تو مبین بازی به چشم نیم خواب‏

  • Because he knows many formidable moves which will stick in your throat like a straw.
  • ز آن که فرزین بندها داند بسی ** که بگیرد در گلویت چون خسی‏

  • His straw will stay in your throat for years. What is that straw? Love of rank and wealth.
  • در گلو ماند خس او سالها ** چیست آن خس مهر جاه و مالها

  • Wealth is the straw, since in your throat, O infirm one, it is an obstacle (barrier) to the Water of Life.
  • مال خس باشد چو هست ای بی‏ثبات ** در گلویت مانع آب حیات‏

  • If an artful enemy carry off your wealth, a robber will have carried off a robber.
  • گر برد مالت عدوی پر فنی ** ره زنی را برده باشد ره زنی‏

  • How a snake-catcher stole a snake from another snake-catcher.
  • دزدیدن مارگیر ماری را از مارگیری دیگر