He has (always) been one who speaks in blame of himself and seeks to blame himself; he has (always) been good (kind) to all and bad (unkind) to himself.”
عیب گوی و عیب جوی خود بده ست ** با همه نیکو و با خود بد بده ست
The King said, “Do not show (such) eagerness in praising your friend, do not introduce praise of yourself in the mask of (your) praise of him;
گفت شه جلدی مکن در مدح یار ** مدح خود در ضمن مدح او میار
Because I will bring him to the test, and shame will befall you in the upshot.”
ز انکه من در امتحان آرم و را ** شرمساری آیدت در ما ورا
How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.
قسم غلام در صدق و وفای یار خود از طهارت ظن خود
He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;905
گفت نه و الله و بالله العظیم ** مالک الملک و به رحمان و رحیم
By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
آن خدایی که فرستاد انبیا ** نه به حاجت بل به فضل و کبریا
By the Lord who from the lowly earth created (those) glorious princely riders,
آن خداوندی که از خاک ذلیل ** آفرید او شهسواران جلیل
(And) purified them from the temperament of earthly beings, and caused them to outrun the celestials;
پاکشان کرد از مزاج خاکیان ** بگذرانید از تک افلاکیان
(By Him) who took up from the Fire and fashioned into pure Light—and then it outstripped all (the other) lights—
بر گرفت از نار و نور صاف ساخت ** وانگه او بر جملهی انوار تاخت
That splendour of lightning which shone over the spirits, so that Adam gained from that Light (his) knowledge (of God).910
آن سنا برقی که بر ارواح تافت ** تا که آدم معرفت ز آن نور یافت
The hand of Seth gathered that which grew from Adam: therefore Adam, when he saw that (Light in him), made him his vicar.
آن کز آدم رست و دست شیث چید ** پس خلیفهش کرد آدم کان بدید
Since Noah had enjoyment of that Jewel, he showered pearls (of Divine wisdom) in the air of the Sea of Soul.
نوح از آن گوهر که برخوردار بود ** در هوای بحر جان دربار بود
From (possession of) that mighty radiance the spirit of Abraham went fearlessly into the flames of the fire.
جان ابراهیم از آن انوار زفت ** بیحذر در شعلههای نار رفت
When Ismá‘íl (Ishmael) fell into the stream thereof, he laid his head before his (Abraham's) flashing knife.
چون که اسماعیل در جویش فتاد ** پیش دشنهی آب دارش سر نهاد
The soul of David was heated by its rays: iron became soft in his hand-loom.915
جان داود از شعاعش گرم شد ** آهن اندر دست بافش نرم شد
When Solomon was suckled on (the milk of) union with it, the demon became a thrall to his command and obedient.
چون سلیمان بد وصالش را رضیع ** دیو گشتش بنده فرمان و مطیع
When Jacob bowed his head (in submission) to the (Divine) destiny, it (the Light) illumined (gladdened) his eye with the scent of his (lost) son.
در قضا یعقوب چون بنهاد سر ** چشم روشن کرد از بوی پسر
When the moon-faced Joseph beheld that Sun, he became so wide-awake (wise) in the interpretation of dreams.
یوسف مه رو چو دید آن آفتاب ** شد چنان بیدار در تعبیر خواب
When the rod drank water (was imbued with the influence of the Light) from the hand of Moses, it made one mouthful of Pharaoh's empire.
چون عصا از دست موسی آب خورد ** ملکت فرعون را یک لقمه کرد
When Jesus, the son of Mary, found its ladder, he sped to the topmost height of the Fourth Dome (of Heaven).920
نردبانش عیسی مریم چو یافت ** بر فراز گنبد چارم شتافت
When Mohammed gained that Kingdom and Felicity, he in a moment clave the disk of the moon in two halves.
چون محمد یافت آن ملک و نعیم ** قرص مه را کرد او در دم دو نیم
When Abú Bakr became a signal example of (God's) favour, he became the Companion of such a King (as Mohammed) and (received the name) Siddíq.
چون ابو بکر آیت توفیق شد ** با چنان شه صاحب و صدیق شد
When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.
چون عمر شیدای آن معشوق شد ** حق و باطل را چو دل فاروق شد
When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).
چون که عثمان آن عیان را عین گشت ** نور فایض بود و ذی النورین گشت
When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.925
چون ز رویش مرتضی شد در فشان ** گشت او شیر خدا درمرج جان
When Junayd received that support (which he received) from its army, his maqámát (stages of progress in the mystical life) became innumerable.
چون جنید از جند او دید آن مدد ** خود مقاماتش فزون شد از عدد
Báyazíd saw the way into its superabundance, and heard from God (heard God bestow upon him) the name, “Pole of the Gnostics.”
بایزید اندر مزیدش راه دید ** نام قطب العارفین از حق شنید
When Karkhí became the guard of its city, he became the vicar of (Divine) love and inspired by the Divine breath.
چون که کرخی کرخ او را شد حرص ** شد خلیفهی عشق و ربانی نفس
The son of Adham joyously rode his steed towards it, and became the supreme sovereign of justice.
پور ادهم مرکب آن سو راند شاد ** گشت او سلطان سلطانان داد
And that (famous) Shaqíq by cleaving (traversing) that venerable Way became a sun of (clear) judgement and keen-sighted.930
و آن شقیق از شق آن راه شگرف ** گشت او خورشید رای و تیز طرف
Hundreds of thousands of hidden (spiritual) kings are holding their heads high (in the region) beyond this world;
صد هزاران پادشاهان نهان ** سر فرازانند ز آن سوی جهان
Because of God's jealousy their names remained hidden: every beggar did not pronounce their names.
نامشان از رشک حق پنهان بماند ** هر گدایی نامشان را بر نخواند
By the truth of that Light and by the truth of those illumined ones who are as fishes in that Sea—
حق آن نور و حق نورانیان ** کاندر آن بحرند همچون ماهیان
’Tis not fitting if I call it the Sea of the Soul and the Soul of the Sea: I am seeking a new name for it;—
بحر جان و جان بحر ار گویمش ** نیست لایق نام نو میجویمش
By the truth of that That from which this and that are (derived), and in relation to which (all) kernels are (as) rinds,935
حق آن آنی که این و آن از اوست ** مغزها نسبت بدو باشد چو پوست
(I swear) that the (good) qualities of my fellow-servant and friend exceed my description (of them) a hundredfold.
که صفات خواجهتاش و یار من ** هست صد چندان که این گفتار من
That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?”
آن چه میدانم ز وصف آن ندیم ** باورت ناید چه گویم ای کریم
The King said, “Now speak of your own (case); how long will you speak of what concerns this or that one?
شاه گفت اکنون از آن خود بگو ** چند گویی آن این و آن او
What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?
تو چه داری و چه حاصل کردهای ** از تگ دریا چه در آوردهای
On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart?940
روز مرگ این حس تو باطل شود ** نور جان داری که یار دل شود
When dust shall fill these eyes in the tomb, have you that which will make the grave bright?
در لحد کاین چشم را خاک آگند ** هستت آن چه گور را روشن کند
At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?
آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد
At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.
آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند
The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.
شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است
You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away?945
جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری
As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—
این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی
’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,
نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را
So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.
تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض
By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد
Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).950
از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله
Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.
آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما