The Friend has taken them, like a dead bird, that (by means of them) He may hunt down their congeners.1055
هم‌چو مرغ مرده‌شان بگرفته یار ** تا کند او جنس ایشان را شکار
The dead bird is compelled (deprived of volition) in respect of being united or separated: you have read (the Hadíth), “The heart is between two fingers (of the Merciful God).”
مرغ مرده مضطر اندر وصل و بین ** خوانده‌ای القلب بین اصبعین
Every one that has fallen a prey to His dead bird (will perceive), when he sees (the truth), (that) he has fallen a prey to the King.
مرغ مرده‌ش را هر آنک شد شکار ** چون ببیند شد شکار شهریار
Whoever turned his head away from this dead bird never gained the hand of that Hunter.
هر که او زین مرغ مرده سر بتافت ** دست آن صیاد را هرگز نیافت
It (the dead bird) says, “Do not regard my being a carcase: see the King's love (shown) in preserving me.
گوید او منگر به مرداری من ** عشق شه بین در نگهداری من
I am not a carcase: the King hath killed me: my appearance has become like (that of) the dead.1060
من نه مردارم مرا شه کشته است ** صورت من شبه مرده گشته است
My former motion was by means of wing and pinion: now my motion proceeds from the hand of the (Divine) Judge.
جنبشم زین پیش بود از بال و پر ** جنبشم اکنون ز دست دادگر
My perishable motion has gone forth from my skin: now my motion is everlasting, since it proceeds from Him.
جنبش فانیم بیرون شد ز پوست ** جنبشم باقیست اکنون چون ازوست
If any one move crookedly (misbehave) in the presence of my motion, I will kill him miserably, (even) though he is the Símurgh.
هر که کژ جنبد به پیش جنبشم ** گرچه سیمرغست زارش می‌کشم
Beware! If thou art (spiritually) alive, do not deem me dead; if thou art a (devoted) slave (of God), regard me (as being) in the hand of the King.
هین مرا مرده مبین گر زنده‌ای ** در کف شاهم نگر گر بنده‌ای
Jesus, by his grace, made the dead to be living: I am in the hand of the Creator of Jesus.1065
مرده زنده کرد عیسی از کرم ** من به کف خالق عیسی درم
How should I remain dead in the grasp of God? Likewise, do not hold this to be possible in (the case of) the hand of ‘Jesus.’
کی بمانم مرده در قبضه‌ی خدا ** بر کف عیسی مدار این هم روا
I am ‘Jesus’; but every one that hath gained life from (been revived by) my breath will remain unto everlasting.
عیسی‌ام لیکن هر آنکو یافت جان ** از دم من او بماند جاودان
He (the dead man) was made living by Jesus, but died again. Happy is he that gave up his life to this ‘Jesus.’
شد ز عیسی زنده لیکن باز مرد ** شاد آنکو جان بدین عیسی سپرد
I am the staff in the hand of my ‘Moses’: my ‘Moses’ is hidden, while I am visible in presence.
من عصاام در کف موسی خویش ** موسیم پنهان و من پیدا به پیش
For the true believers I become a bridge across the sea; for Pharaoh, again, I become a dragon.”1070
بر مسلمانان پل دریا شوم ** باز بر فرعون اژدها شوم
O son, do not regard this staff alone, for the staff would not be like this without the hand of God.
این عصا را ای پسر تنها مبین ** که عصا بی‌کف حق نبود چنین
The waves of the Flood too were a staff which, from being aggrieved, devoured the pomp of the votaries of magic.
موج طوفان هم عصا بد کو ز درد ** طنطنه‌ی جادوپرستان را بخورد
If I should enumerate the staves of God, I should tear to pieces (expose and confound) the hypocrisy of these followers of Pharaoh;
گر عصاهای خدا را بشمرم ** زرق این فرعونیان را بر درم
But leave them to browse on this sweet poisonous grass for a few days.
لیک زین شیرین گیای زهرمند ** ترک کن تا چند روزی می‌چرند
If there be not the power and dominion of Pharaoh, whence shall Hell obtain nutriment?1075
گر نباشد جاه فرعون و سری ** از کجا یابد جهنم پروری
Fatten him, then kill him, O Butcher; for the dogs in Hell are without food.
فربهش کن آنگهش کش ای قصاب ** زانک بی‌برگ‌اند در دوزخ کلاب
If there were no adversary and enemy in the world, then the anger in men would die.
گر نبودی خصم و دشمن در جهان ** پس بمردی خشم اندر مردمان
That anger is Hell: it needs an adversary that it may live; else Mercy would kill it.
دوزخ آن خشمست خصمی بایدش ** تا زید ور نی رحیمی بکشدش
Then clemency would remain without any vengeance or evil: then how would the perfection of Kingship be (manifested)?
پس بماندی لطف بی‌قهر و بدی ** پس کمال پادشاهی کی بدی
Those disbelievers have made a laughing-stock of the parables and clear exposition of them that glorify (God).1080
ریش‌خندی کرده‌اند آن منکران ** بر مثلها و بیان ذاکران
Make (them) a laughing-stock, if thou wishest (O disbeliever): how long wilt thou live, O carcase, how long?
تو اگر خواهی بکن هم ریش‌خند ** چند خواهی زیست ای مردار چند
Rejoice, O lovers (of God), in supplication at this same door, for it is opened today.
شاد باشید ای محبان در نیاز ** بر همین در که شود امروز باز
Every pot-herb, (such as) garlic and caper, has a different bed in the garden.
هر حویجی باشدش کردی دگر ** در میان باغ از سیر و کبر
Each with its own kind in its own bed drinks moisture (is watered) for the purpose of becoming mature.
هر یکی با جنس خود در کرد خود ** از برای پختگی نم می‌خورد
Thou, who art a saffron-bed, be saffron and do not mix with the others.1085
تو که کرد زعفرانی زعفران ** باش و آمیزش مکن با دیگران
Drink the water, O saffron, that thou mayst attain to maturity: thou art saffron, thou wilt attain to that halwá (sweetmeat).
آب می‌خور زعفرانا تا رسی ** زعفرانی اندر آن حلوا رسی
Do not put thy muzzle into the bed of turnips, for it (the turnip) will not agree with thee in nature and habit.
در مکن در کرد شلغم پوز خویش ** که نگردد با تو او هم‌طبع و کیش
Thou art planted in one bed, it (the turnip) in another bed, because God's earth is spacious,
تو بکردی او بکردی مودعه ** زانک ارض الله آمد واسعه
Particularly that earth (the unseen world) where, on account of its breadth, demon and genie are lost in their journey.
خاصه آن ارضی که از پهناوری ** در سفر گم می‌شود دیو و پری
In (seeking to measure) those seas and deserts and mountains imagination and fancy fail entirely.1090
اندر آن بحر و بیابان و جبال ** منقطع می‌گردد اوهام و خیال
In (comparison with) the deserts thereof, this desert (the material world) is like a single hair in a full sea.
این بیابان در بیابانهای او ** هم‌چو اندر بحر پر یک تای مو
The still water whose course is hidden is fresher and sweeter than running brooks,
آب استاده که سیرستش نهان ** تازه‌تر خوشتر ز جوهای روان
For, like the (vital) spirit and the (rational) soul, it hath within itself a hidden course and a moving foot.
کو درون خویش چون جان و روان ** سیر پنهان دارد و پای روان
The auditor is asleep: cut short (conclude) the address: O preacher, do not draw this picture on water.
مستمع خفتست کوته کن خطاب ** ای خطیب این نقش کم کن تو بر آب
Arise, O Bilqís, for ’tis a keen (busy and lucrative) market: flee from these vile wretches who ruin (the spiritual) trade.1095
خیز بلقیسا که بازاریست تیز ** زین خسیسان کسادافکن گریز
O Bilqís, arise now with free-will, ere Death appear in his sovereign might.
خیز بلقیسا کنون با اختیار ** پیش از آنک مرگ آرد گیر و دار
After that, Death will pull thy ear (torment thee) in such wise that thou wilt come in agony, like a thief to the magistrate.
بعد از آن گوشت کشد مرگ آنچنان ** که چو دزد آیی به شحنه جان‌کنان
How long wilt thou be (engaged in) stealing shoes from these asses? If thou art going to steal, come and steal a ruby!
زین خران تا چند باشی نعل‌دزد ** گر همی دزدی بیا و لعل دزد
Thy sisters have gained the kingdom of everlasting life; thou hast won the kingdom of misery.
خواهرانت یافته ملک خلود ** تو گرفته ملکت کور و کبود
Oh, happy he that escaped from this kingdom, for Death makes this kingdom desolate.1100
ای خنک آن را کزین ملکت بجست ** که اجل این ملک را ویران‌گرست
Arise, O Bilqís! Come, behold for once the kingdom of the Sháhs and Sultans of the (true) Religion.
He (such a king) is seated inwardly (in spirit) amidst the rose-garden (of union with God); outwardly (in the body) he is acting as a hádí amongst his friends.
شسته در باطن میان گلستان ** ظاهر آحادی میان دوستان
The garden is going with him wherever he goes, but it is (always) being concealed from the people.
بوستان با او روان هر جا رود ** لیک آن از خلق پنهان می‌شود
The fruit is making entreaty, saying, “Eat of me”; the Water of Life is come, saying, “Drink of me.”
میوه‌ها لایه‌کنان کز من بچر ** آب حیوان آمده کز من بخور