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
A petty thief carried off a snake from a snake-catcher and in his folly was accounting it a prize.135
دزدکی از مارگیری مار برد ** ز ابلهی آن را غنیمت میشمرد
The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.
وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار