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3
3745-3794

  • O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision. 3745
  • فهم نان کردی نه حکمت ای رهی ** زانچ حق گفتت کلوا من رزقه

  • God's provision in the (present) stage (of your existence) is wisdom that will not choke you at the last (in the world hereafter).
  • رزق حق حکمت بود در مرتبت ** کان گلوگیرت نباشد عاقبت

  • (If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.
  • این دهان بستی دهانی باز شد ** کو خورنده‌ی لقمه‌های راز شد

  • If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.
  • گر ز شیر دیو تن را وابری ** در فطام اوبسی نعمت خوردی

  • I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' ill-boiled meat: hear (it) in full from the Sage of Ghazna.
  • ترک‌جوشش شرح کردم نیم‌خام ** از حکیم غزنوی بشنو تمام

  • In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter). 3750
  • در الهی‌نامه گوید شرح این ** آن حکیم غیب و فخرالعارفین

  • (He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”
  • غم خور و نان غم‌افزایان مخور ** زانک عاقل غم خورد کودک شکر

  • The sugar of joy (hereafter) is the fruit of the garden of sorrow (here): this (sensual) joy is the wound and that (spiritual) sorrow is the plaster.
  • قند شادی میوه‌ی باغ غمست ** این فرح زخمست وآن غم مرهمست

  • When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.
  • غم چو بینی در کنارش کش به عشق ** از سر ربوه نظر کن در دمشق

  • The wise man is seeing the wine in the grape, the lover (of God) is seeing the thing (entity) in the non-existent.
  • عاقل از انگور می بیند همی ** عاشق از معدوم شی بیند همی

  • The day before yesterday the porters were quarrelling (and crying), “Don't you lift (it), let me lift his load (and carry it off) like a lion!” 3755
  • جنگ می‌کردند حمالان پریر ** تو مکش تا من کشم حملش چو شیر

  • Since they were seeing profit in that toil, each one was snatching the load from the other.
  • زانک زان رنجش همی‌دیدند سود ** حمل را هر یک ز دیگر می‌ربود

  • What comparison is there between God's reward and the reward given by that worthless creature? The former gives you a treasure as your reward, and the latter a groat.
  • مزد حق کو مزد آن بی‌مایه کو ** این دهد گنجیت مزد و آن تسو

  • (God gives you) a golden treasure that remains with you when you lie (buried) under the sand and is not left as a heritage.
  • گنج زری که چو خسپی زیر ریگ ** با تو باشد ان نباشد مردریگ

  • It runs before your hearse and becomes your companion in the tomb and in the state where all is strange.
  • پیش پیش آن جنازه‌ت می‌دود ** مونس گور و غریبی می‌شود

  • For the sake of your death-day be dead (to self), now, so that you may be (united) with everlasting Love, O fellow-servant. 3760
  • بهر روز مرگ این دم مرده باش ** تا شوی با عشق سرمد خواجه‌تاش

  • Through the curtain of the struggle (against self) renunciation sees the face like a pomegranate-flower and the two tresses of the Desired One.
  • صبر می‌بیند ز پرده‌ی اجتهاد ** روی چون گلنار و زلفین مراد

  • Sorrow is as a mirror before the struggler, for in this contrary there appears the face of the (other) contrary.
  • غم چو آیینه‌ست پیش مجتهد ** کاندرین ضد می‌نماید روی ضد

  • After the (one) contrary, (which is) pain, the other contrary, that is, gladness and triumph, shows its face.
  • بعد ضد رنج آن ضد دگر ** رو دهد یعنی گشاد و کر و فر

  • Observe these two qualities (contraction and expansion) in the fingers of your hand: assuredly after the closing of the fist comes the opening.
  • این دو وصف از پنجه‌ی دستت ببین ** بعد قبض مشت بسط آید یقین

  • If the fingers be always closed or entirely (invariably) open, he (their owner) is like an afflicted person. 3765
  • پنجه را گر قبض باشد دایما ** یا همه بسط او بود چون مبتلا

  • His work and action is regulated by these two qualities: these two conditions are (as) important for him as the bird's wings (to the bird).
  • زین دو وصفش کار و مکسب منتظم ** چون پر مرغ این دو حال او را مهم

  • When Mary was all at once dismayed, like those fishes on land,
  • چونک مریم مضطرب شد یک زمان ** همچنانک بر زمین آن ماهیان

  • [How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”]
  • گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست

  • The Exemplar of (Divine) Bounty cried out to her, “I am the trusted (messenger) of the Lord: be not afraid of me.
  • بانگ بر وی زد نمودار کرم ** که امین حضرتم از من مرم

  • Do not turn thy head away from the exalted (favourites) of (Divine) Majesty, do not withdraw thyself from such goodly confidants.”
  • از سرافرازان عزت سرمکش ** از چنین خوش محرمان خود درمکش

  • He was saying this, and (meanwhile) from his lips a wick (ray) of pure light was going up to Simák (Arcturus) step by step (uninterruptedly). 3770
  • این همی گفت و ذباله‌ی نور پاک ** از لبش می‌شد پیاپی بر سماک

  • “Thou art fleeing from my existence into non-existence (the Unseen World): in non-existence I am a King and standard-bearer.
  • از وجودم می‌گریزی در عدم ** در عدم من شاهم و صاحب علم

  • Verily, my home and dwelling-place is in non-existence: solely my (outward) form is before the Lady (Mary).
  • خود بنه و بنگاه من در نیستیست ** یکسواره نقش من پیش ستیست

  • O Mary, look (well), for I am a difficult form (to apprehend): I am both a new moon and a phantasy in the heart.
  • مریما بنگر که نقش مشکلم ** هم هلالم هم خیال اندر دلم

  • When a phantasy comes into thy heart and settles (there), it is (still) with thee wheresoever thou fleest—
  • چون خیالی در دلت آمد نشست ** هر کجا که می‌گریزی با توست

  • Except an unsubstantial and vain phantasy which is one that sinks (and disappears) like the false dawn. 3775
  • جز خیالی عارضی باطلی ** کو بود چون صبح کاذب آفلی

  • I am of the light of the Lord, like the true dawn, for no night prowls around my day.
  • من چو صبح صادقم از نور رب ** که نگردد گرد روزم هیچ شب

  • Hark, do not cry Lá hawl against me, O daughter of ‘Imrán, for I have descended hither from Lá hawl.
  • هین مکن لاحول عمران زاده‌ام ** که ز لاحول این طرف افتاده‌ام

  • Lá hawl was my origin and sustenance—the light of that Lá hawl which was prior to the spoken word.
  • مر مرا اصل و غذا لاحول بود ** نور لاحولی که پیش از قول بود

  • Thou art taking refuge from me with God: I am in eternity the image of (Him who is) the (only) refuge.
  • تو همی‌گیری پناه ازمن به حق ** من نگاریده‌ی پناهم در سبق

  • I am the refuge that was oft (the source of) thy deliverance. Thou takest refuge (from me), and I myself am that refuge. 3780
  • آن پناهم من که مخلصهات بوذ ** تو اعوذ آری و من خود آن اعوذ

  • There is no bane worse than ignorance: thou art with thy Friend and dost not know how to make love.
  • آفتی نبود بتر از ناشناخت ** تو بر یار و ندانی عشق باخت

  • Thou art deeming thy Friend a stranger: upon a joy thou hast bestowed the name of a grief.”
  • یار را اغیار پنداری همی ** شادیی را نام بنهادی غمی

  • Such a date-palm, which is our Friend's favour—since we are robbers, His date-palm is our gallows.
  • اینچنین نخلی که لطف یار ماست ** چونک ما دزدیم نخلش دار ماست

  • Such a musky (fragrant) object, which is the tress of our Prince—since we are demented, this (tress) is our chain.
  • اینچنین مشکین که زلف میر ماست ** چونک بی‌عقلیم این زنجیر ماست

  • Such a (Divine) grace is flowing like a Nile—since we are Pharaohs, it is becoming like blood. 3785
  • اینچنین لطفی چو نیلی می‌رود ** چونک فرعونیم چون خون می‌شود

  • The blood is saying, “I am water. Beware, do not spill (me)! I am (really) Joseph, (but) you make me the wolf, O contentious man.”
  • خون همی‌گوید من آبم هین مریز ** یوسفم گرگ از توم ای پر ستیز

  • Don't you see that a long-suffering friend becomes like a snake when you have grown hostile to him?
  • تو نمی‌بینی که یار بردبار ** چونک با او ضد شدی گردد چو مار

  • His flesh and fat (real nature) is unchanged: (’tis) only in appearance (that) he has become so evil.
  • لحم او و شحم او دیگر نشد ** او چنان بد جز که از منظر نشد

  • How that Wakíl, (moved) by love, made up his mind to return to Bukhárá recklessly.
  • عزم کردن آن وکیل ازعشق کی رجوع کند به بخارا لاابالی‌وار

  • Leave the candle of Mary lighted, for that ardent (lover) is going to Bukhárá,
  • شمع مریم را بهل افروخته ** که بخارا می‌رود آن سوخته

  • Mightily impatient and in the blazing furnace (of love). Go, make a transition to the (story of the) Sadr-i Jahán. 3790
  • سخت بی‌صبر و در آتشدان تیز ** رو سوی صدر جهان می‌کن گریز

  • This “Bukhárá” is the source if knowledge; therefore every one who has that (knowledge) is a native of “Bukhárá.”
  • این بخارا منبع دانش بود ** پس بخاراییست هر کنش بود

  • In the presence of a Shaykh you are in “Bukhárá”: see that you do not look on “Bukhárá” as lowly.
  • پیش شیخی در بخارا اندری ** تا به خواری در بخارا ننگری

  • Save with lowliness (shown by you), its difficult ebb and flow will not give (you) entrance into the “Bukhárá” of his heart.
  • جز به خواری در بخارای دلش ** راه ندهد جزر و مد مشکلش

  • Oh, happy he whose carnal soul is abased! Alas for that one whose recalcitrance destroys (him)!
  • ای خنک آن را که ذلت نفسه ** وای آنکس را که یردی رفسه