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3
1105-1154

  • The gnashing of its teeth would break the heart; the souls of black lions would be distraught (with terror). 1105
  • ژغژغ دندان او دل می‌شکست ** جان شیران سیه می‌شد ز دست

  • When that chosen one (Moses) reached his kinsfolk, he took hold of the corner of its mouth, and it became again a staff.
  • چون به قوم خود رسید آن مجتبی ** شدق او بگرفت باز او شد عصا

  • He leaned upon it, saying, “O wonder! to me (’tis clear as) the sun, to my enemy (’tis dark as) night.
  • تکیه بر وی کرد و می‌گفت ای عجب ** پیش ما خورشید و پیش خصم شب

  • O wonder! How doth this host not see a whole world filled with the morning sun?
  • ای عجب چون می‌نبیند این سپاه ** عالمی پر آفتاب چاشتگاه

  • Eyes open, and ears open, and this sun! I am amazed at God's eye-bandaging.
  • چشم باز و گوش باز و این ذکا ** خیره‌ام در چشم‌بندی خدا

  • I am amazed at them, and they too at me: (we are) from one springtime, (but) they are thorns and I am jasmine. 1110
  • من ازیشان خیره ایشان هم ز من ** از بهاری خار ایشان من سمن

  • I bore to them many a cup of pure wine: its juice turned to stone before this company.
  • پیششان بردم بسی جام رحیق ** سنگ شد آبش به پیش این فریق

  • I twined a handful of roses and carried it to them: every rose became as a thorn, and the honey turned to poison.
  • دسته گل بستم و بردم به پیش ** هر گلی چون خار گشت و نوش نیش

  • That (pure wine) is the portion allotted to the selfless: since they are with themselves (not freed from self), how should it be shown (to them)?
  • آن نصیب جان بی‌خویشان بود ** چونک با خویش‌اند پیدا کی شود

  • With us, one must needs be a waking sleeper, that in the state of wakefulness he may dream dreams.”
  • خفته‌ی بیدار باید پیش ما ** تا به بیداری ببیند خوابها

  • Thought of created things is an enemy to this sweet (waking) sleep: until his (any one's) thought is asleep, his throat is shut. 1115
  • دشمن این خواب خوش شد فکر خلق ** تا نخسپد فکرتش بستست حلق

  • A (mystical) bewilderment is needed to sweep (such) thought away: bewilderment devours (all) thought and recollection.
  • حیرتی باید که روبد فکر را ** خورده حیرت فکر را و ذکر را

  • The more perfect he is in (worldly) science, the more backward he is in reality and the more forward in appearance.
  • هر که کاملتر بود او در هنر ** او بمعنی پس بصورت پیشتر

  • He (God) hath said, “(Verily, to Him we are) returning”; and the return is in the same wise as a herd turns back and goes home.
  • راجعون گفت و رجوع این سان بود ** که گله وا گردد و خانه رود

  • When the herd has turned back from (after) going down to water, the goat that was the leader (now) falls behind (becomes the hindmost),
  • چونک واگردید گله از ورود ** پس فتد آن بز که پیش آهنگ بود

  • And the lame hindmost goat is now in front: the return caused the faces to laugh of them that were frowning (before). 1120
  • پیش افتد آن بز لنگ پسین ** اضحک الرجعی وجوه العابسین

  • How did this party (the prophets and saints) become lame and give up glory and purchase ignominy in vain?
  • از گزافه کی شدند این قوم لنگ ** فخر را دادند و بخریدند ننگ

  • This party go on the pilgrimage (to Reality) with broken legs, (because) there is a secret way from straitness to ease.
  • پا شکسته می‌روند این قوم حج ** از حرج راهیست پنهان تا فرج

  • This company washed their hearts (clean) of (the exoteric) kinds of knowledge, because this knowledge does not know that Way.
  • دل ز دانشها بشستند این فریق ** زانک این دانش نداند آن طریق

  • (In order to tread this Way) one needs a knowledge whereof the root is Yonder, inasmuch as every branch is a guide to its root.
  • دانشی باید که اصلش زان سرست ** زانک هر فرعی به اصلش رهبرست

  • How should every wing fly across the breadth of the Sea? (Only) the esoteric knowledge will bear (thee) to the Presence (of God). 1125
  • هر پری بر عرض دریا کی پرد ** تا لدن علم لدنی می‌برد

  • Why, then, should you teach a man the knowledge of which it behoves him to purify his breast?
  • پس چرا علمی بیاموزی به مرد ** کش بباید سینه را زان پاک کرد

  • Therefore do not seek to be in front: be lame on this side, and be the leader at the moment of return.
  • پس مجو پیشی ازین سر لنگ باش ** وقت وا گشتن تو پیش آهنگ باش

  • O clever one, be thou (according to the Prophet's saying, “We are) the hindmost and the foremost”: the fresh fruit is prior to the tree.
  • آخرون السابقون باش ای ظریف ** بر شجر سابق بود میوه‌ی طریف

  • Although the fruit comes last into being, it is the first, because it was the object.
  • گرچه میوه آخر آید در وجود ** اولست او زانک او مقصود بود

  • Say, like the angels, “We have no knowledge,” to the end that “Thou hast taught us” may take thy hand (come to thy aid). 1130
  • چون ملایک گوی لا علم لنا ** تا بگیرد دست تو علمتنا

  • If in this school thou dost not know the alphabet, (yet) thou art filled, like Ahmad (Mohammed), with the light of Reason.
  • گر درین مکتب ندانی تو هجا ** همچو احمد پری از نور حجی

  • If thou art not famous in the world, (yet) thou art not lost: God knoweth best concerning His servants.
  • گر نباشی نامدار اندر بلاد ** گم نه‌ای الله اعلم بالعباد

  • A treasure of gold is (hidden), for safety's sake, in a desolate spot that is not well-known.
  • اندر آن ویران که آن معروف نیست ** از برای حفظ گنجینه‌ی زریست

  • How should they deposit the treasure in a well-known place? On this account it is said, “Joy is (hidden) beneath sorrow.”
  • موضع معروف کی بنهند گنج ** زین قبل آمد فرج در زیر رنج

  • Here the mind may bring (suggest) many difficulties, but a good beast will break the tether. 1135
  • خاطر آرد بس شکال اینجا ولیک ** بسکلد اشکال را استور نیک

  • His (God's) love is a fire that consumes difficulties: the daylight sweeps away every phantom.
  • هست عشقش آتشی اشکال‌سوز ** هر خیالی را بروبد نور روز

  • O thou with whom He is pleased, seek the answer from the same quarter from which this question came to thee.
  • هم از آن سو جو جواب ای مرتضا ** کین سال آمد از آن سو مر ترا

  • The cornerless corner of the heart is a King's highway: the radiance that is neither of the east nor of the west is (derived) from a Moon.
  • گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست

  • Why on this side and on that, like a beggar, O mountain of Reality, art thou seeking the echo?
  • تو ازین سو و از آن سو چون گدا ** ای که معنی چه می‌جویی صدا

  • Seek (the answer) from the same quarter to which, in the hour of pain, thou bendest low, crying repeatedly, “O my Lord!” 1140
  • هم از آن سو جو که وقت درد تو ** می‌شوی در ذکر یا ربی دوتو

  • In the hour of pain and death thou turnest in that direction: how, when thy pain is gone, art thou ignorant?
  • وقت درد و مرگ آن سو می‌نمی ** چونک دردت رفت چونی اعجمی

  • At the time of tribulation thou hast called unto God, (but) when the tribulation is gone, thou sayest, “Where is the way?”
  • وقت محنت گشته‌ای الله گو ** چونک محنت رفت گویی راه کو

  • This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),
  • این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن

  • While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).
  • وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب

  • The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time. 1145
  • عقل جزوی گاه چیره گه نگون ** عقل کلی آمن از ریب المنون

  • Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!
  • عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر

  • Why have I steeped myself in the discourse, so that from story-telling I have become a story?
  • ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم

  • I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.
  • من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین

  • This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.
  • این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار

  • That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy. 1150
  • آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق

  • The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present?
  • لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست

  • His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two.
  • ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست

  • One individual is to him father and to us son: the roof is below Zayd and above ‘Amr.
  • یک تنی او را پدر ما را پسر ** بام زیر زید و بر عمرو آن زبر

  • The relation of “below” and “above” arises from those two persons: as regards itself, the roof is one thing only.
  • نسبت زیر و زبر شد زان دو کس ** سقف سوی خویش یک چیزست بس