Whoever has a passion for that which is dead, ‘tis in hope of (gaining) one who has the features of the living.545
هر که را با مرده سودایی بود ** بر امید زندهسیمایی بود
The carpenter turns his face (attention) to wood, in the hope of rendering service to a fair one whose face is like the moon.
آن دروگر روی آورده به چوب ** بر امید خدمت مهروی خوب
Do thou exert thyself in hope of the Living One who does not become lifeless after a day or two!
بر امید زندهای کن اجتهاد ** کو نگردد بعد روزی دو جماد
Do not from meanness choose a mean person as thy friend: that friendship in him is borrowed (unessential).
مونسی مگزین خسی را از خسی ** عاریت باشد درو آن مونسی
If thy friends other than God possess constancy (permanence), where is thy friendship with the mother and father?
انس تو با مادر و بابا کجاست ** گر بجز حق مونسانت را وفاست
If any one but God is worthy to be relied upon, what has become of thy friendship with thy nurse and tutor?550
انس تو با دایه و لالا چه شد ** گر کسی شاید بغیر حق عضد
Thy friendship with the milk and the teat did not endure, thy shyness of (going to) school did not endure.
انس تو با شیر و با پستان نماند ** نفرت تو از دبیرستان نماند
That (friendship) was a radiance (cast) upon their wall: that sign (of the Sun) went back towards the Sun.
آن شعاعی بود بر دیوارشان ** جانب خورشید وا رفت آن نشان
On whatsoever thing that radiance may fall, thou becomest in love with that (thing), O brave man.
بر هر آن چیزی که افتد آن شعاع ** تو بر آن هم عاشق آیی ای شجاع
On whatsoever existent thing thy love (is bestowed), that (thing) is gilded with Divine qualities.
عشق تو بر هر چه آن موجود بود ** آن ز وصف حق زر اندود بود
When the goldenness has gone to its original source and (only) the copper remains, (thy) nature is surfeited and proceeds to divorce (discard) it.555
چون زری با اصل رفت و مس بماند ** طبع سیر آمد طلاق او براند
Withdraw thy foot from that which is gilded by His qualities, do not from ignorance call the base alloy beautiful;
از زر اندود صفاتش پا بکش ** از جهالت قلب را کم گوی خوش
For in base coin the beauty is borrowed: beneath the comeliness is the substance uncomely.
کان خوشی در قلبها عاریتست ** زیر زینت مایهی بی زینتست
The gold is going from the face of the false coin into the mine (whence it came): do thou too go towards the Mine to which it is going.
زر ز روی قلب در کان میرود ** سوی آن کان رو تو هم کان میرود
The light is going from the wall up to the sun: do thou go to that Sun which ever goes (moves) in proportion (with eternal right and justice).
نور از دیوار تا خور میرود ** تو بدان خور رو که در خور میرود
Henceforth take thou the water (that comes) from Heaven, forasmuch as thou hast not found faithfulness in the aqueduct.560
زین سپس پستان تو آب از آسمان ** چون ندیدی تو وفا در ناودان
The lure to catch the wolf is (the sheep’s tail; it is) not the place (shop) where the sheep’s tail came from: how should that fierce wolf know the place of provenance?
معدن دنبه نباشد دام گرگ ** کی شناسد معدن آن گرگ سترگ
They (the Khwaja and his family) imagined (that they would be) gold tied in knots, (so) the deluded (party) were making haste to (reach) the countryside.
زر گمان بردند بسته در گره ** میشتابیدند مغروران به ده
Thus were they going alone, laughing and dancing and caracoling towards the water-wheel.
همچنین خندان و رقصان میشدند ** سوی آن دولاب چرخی میزدند
Whenever they saw a bird flying in the direction of the country, (their) patience rent its garments;
چون همیدیدند مرغی میپرید ** جانب ده صبر جامه میدرید
(And) they would kiss joyfully the face of any one who came from the country, from his (the countryman’s) neighbourhood,565
هر که میآمد ز ده از سوی او ** بوسه میدادند خوش بر روی او
Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”
گر تو روی یار ما را دیدهای ** پس تو جان را جان و ما را دیدهای
How Majnún petted the dog that lived in Layla's abode.
نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
(They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:
همچو مجنون کو سگی را مینواخت ** بوسهاش میداد و پیشش میگداخت
He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).
گرد او میگشت خاضع در طواف ** هم جلاب شکرش میداد صاف
An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?
بوالفضولی گفت ای مجنون خام ** این چه شیدست این که میآری مدام
A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”570
پوز سگ دایم پلیدی میخورد ** مقعد خود را بلب میاسترد
He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
عیبهای سگ بسی او بر شمرد ** عیبدان از غیبدان بویی نبرد
Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
کین طلسم بستهی مولیست این ** پاسبان کوچهی لیلیست این
Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکنگاه ساخت
It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.575
او سگ فرخرخ کهف منست ** بلک او همدرد و هملهف منست
The dog that stays in her abode, how should I give a single hair of it to the lions?
آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.580
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی
That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
سغبهی صورت شد آن خواجهی سلیم ** که به ده میشد بگفتاری سقیم
(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
سوی دام آن تملق شادمان ** همچو مرغی سوی دانهی امتحان
The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
(So) in desire for the bait the little birds are merrily flying and running towards that imposture.
مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.585
گر ز شادی خواجه آگاهت کنم ** ترسم ای رهرو که بیگاهت کنم
I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
قرب ماهی ده بده میتاختند ** زانک راه ده نکو نشناختند
If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.590
هر که گیرد پیشهای بیاوستا ** ریشخندی شد بشهر و روستا
Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
مال او یابد که کسبی میکند ** نادری باشد که بر گنجی زند
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
مصطفایی کو که جسمش جان بود ** تا که رحمن علمالقرآن بود
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم