Every one whose actions are those of wild beasts hath ill thoughts against the noble.
هر کرا افعال دام و دد بود ** بر کریمانش گمان بد بود
Since thou art a part of the world, howsoever thou art thou deemest all to be of the same description as thyself, misguided man.
چون تو جزو عالمی هر چون بوی ** کل را بر وصف خود بینی سوی
If thou whirl round and thy head whirl round, thy (organ of) sight sees the house whirling round;
گر تو برگردی و بر گردد سرت ** خانه را گردنده بیند منظرت
And if thou embark in a ship moving on the sea, thou deemest the seashore to be running (along).2370
ور تو در کشتی روی بر یم روان ** ساحل یم را همی بینی دوان
If thou art narrow (oppressed) at heart from (being engaged in) combat, thou deemest the whole atmosphere of the world to be narrow;
گر تو باشی تنگ‌دل از ملحمه ** تنگ بینی جمله دنیا را همه
And if thou art happy as thy friends would desire, this world seems to thee like a garden of roses.
ور تو خوش باشی به کام دوستان ** این جهان بنمایدت چون گلستان
How many a one has gone as far as Syria and ‘Iráq and has seen nothing but unbelief and hypocrisy;
ای بسا کس رفته تا شام و عراق ** او ندیده هیچ جز کفر و نفاق
And how many a one has gone as far as India and Hirá (Herát) and seen nothing but selling and buying;
وی بسا کس رفته تا هند و هری ** او ندیده جز مگر بیع و شری
And how many a one has gone as far as Turkistán and China and seen nothing but deceit and hidden guile!2375
وی بسا کس رفته ترکستان و چین ** او ندیده هیچ جز مکر و کمین
Since he has no object of perception save colour and perfume (external phenomena), let him seek (through) all the climes, (he will see nothing spiritual).
چون ندارد مدرکی جز رنگ و بو ** جمله‌ی اقلیمها را گو بجو
(If) a cow come suddenly into Baghdád and pass from this side (of the city) to that (farther) side,
گاو در بغداد آید ناگهان ** بگذرد او زین سران تا آن سران
Of all (its) pleasures and joys and delights she will see nothing but the rind of a water-melon.
از همه عیش و خوشیها و مزه ** او نبیند جز که قشر خربزه
(If) straw or hay has fallen on the road, (it is) suitable to his (such a one's) bovine or asinine disposition.
که بود افتاده بر ره یا حشیش ** لایق سیران گاوی یا خریش
(Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow;2380
خشک بر میخ طبیعت چون قدید ** بسته‌ی اسباب جانش لا یزید
But the spacious realm where means and causes are torn to shreds (transcended) is the earth of God, O most honourable sire.
وان فضای خرق اسباب و علل ** هست ارض الله ای صدر اجل
It is ever changing, like a (fleeting) picture: the spirit beholds in clairvoyance a world (appearing) anew and anew.
هر زمان مبدل شود چون نقش جان ** نو به نو بیند جهانی در عیان
(Everything), though it be Paradise and the rivers of Eden, becomes ugly when it is congealed (fixed permanently) in one aspect.
گر بود فردوس و انهار بهشت ** چون فسرده‌ی یک صفت شد گشت زشت
Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its ‘denial’ its ignorance.
بیان آنک هر حس مدرکی را از آدمی نیز مدرکاتی دیگرست کی از مدرکات آن حس دگر بی‌خبرست چنانک هر پیشه‌ور استاد اعجمی کار آن استاد دگر پیشه‌ورست و بی‌خبری او از آنک وظیفه‌ی او نیست دلیل نکند کی آن مدرکات نیست اگر چه به حکم حال منکر بود آن را اما از منکری او اینجا جز بی‌خبری نمی‌خواهیم درین مقام
Thy perception is the measure of thy vision of the world: thy impure senses are the veil (which prevents thee from having sight) of the pure (holy men).
Wash thy senses for a while with the water of clairvoyance: know that the garment-washing of the Súfís is like this.2385
مدتی حس را بشو ز آب عیان ** این چنین دان جامه‌شوی صوفیان
When thou hast become purified, the spirit of the pure ones will tear off the veil and attach itself to thee.
چون شدی تو پاک پرده بر کند ** جان پاکان خویش بر تو می‌زند
If the whole world be (filled with) light and (radiant) forms, (only) the eye would be aware of that loveliness.
جمله عالم گر بود نور و صور ** چشم را باشد از آن خوبی خبر
(Suppose) thou hast shut the eye and art bringing forward the ear that thou mayst show unto it the locks and face of an adorable beauty,
چشم بستی گوش می‌آری به پیش ** تا نمایی زلف و رخساره‌ی به تیش
The ear will say, “I do not attend to the (visible) form: if the form utter a cry, I will hearken.
گوش گوید من به صورت نگروم ** صورت ار بانگی زند من بشنوم
I am skilled, but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.”2390
عالمم من لکی اندر فن خویش ** فن من جز حرف و صوتی نیست بیش
(And if thou say), “Hey, nose, come and see this beauteous one,” the nose is not fit for this purpose.
هین بیا بینی ببین این خوب را ** نیست در خور بینی این مطلوب را
“If there be any musk or rose-water, I will smell it: this is my art and science and knowledge.
گر بود مشک و گلابی بو برم ** فن من اینست و علم و مخبرم
How should I see the face of that silver-shanked one? Take heed, do not lay (on me) as a task that which cannot be done.”
کی ببینم من رخ آن سیم‌ساق ** هین مکن تکلیف ما لیس یطاق
Again, the crooked (perverted) sense hath naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as thou wilt (it matters not).
باز حس کژ نبیند غیر کژ ** خواه کژ غژ پیش او یا راست غژ
Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion).2395
چشم احول از یکی دیدن یقین ** دانک معزولست ای خواجه معین
Thou who art a Pharaoh art wholly deceit and hypocrisy: (hence) thou knowest no difference between me and thyself.
تو که فرعونی همه مکری و زرق ** مر مرا از خود نمی‌دانی تو فرق
Do not regard (judge of) me from thyself, O false-playing man, that thou mayst not see the single as double.
منگر از خود در من ای کژباز تو ** تا یکی تو را نبینی تو دوتو
Regard (judge of) me from me (with my eyes) for one moment, that thou mayst behold a spacious region beyond (phenomenal) existence,
بنگر اندر من ز من یک ساعتی ** تا ورای کون بینی ساحتی
And mayst be delivered from straitness and dishonour and renown (good and evil repute) and behold love within love, and peace (be with thee)!
وا رهی از تنگی و از ننگ و نام ** عشق اندر عشق بینی والسلام
Then, when thou hast been delivered from the body, thou wilt know that ear and nose can become eye.2400
پس بدانی چونک رستی از بدن ** گوش و بینی چشم می‌داند شدن
That sweet-tongued (spiritual) king has said with truth that every hair of gnostics becomes an eye.
راست گفتست آن شه شیرین‌زبان ** چشم گرد مو به موی عارفان
Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.
چشم را چشمی نبود اول یقین ** در رحم بود او جنین گوشتین
Deem not the fat (the white of the eye) to be the cause of sight, O son; otherwise none would see (visible) forms in dream.
علت دیدن مدان پیه ای پسر ** ورنه خواب اندر ندیدی کس صور
The genie and the demon see the like, and there is no fat in the sight-organ of either.
آن پری و دیو می‌بیند شبیه ** نیست اندر دیدگاه هر دو پیه
In fact there was (originally) no relationship between light and the fat (of the eye): the loving Creator gave them relationship.2405
نور را با پیه خود نسبت نبود ** نسبتش بخشید خلاق ودود
Adam is of earth, (but) how does he resemble earth? The genie is of fire without any participation (of the other elements);
آدمست از خاک کی ماند به خاک ** جنیست از نار بی‌هیچ اشتراک
(But) the genie is not similar (in form) to fire, though when thou considerest (thou wilt acknowledge that) it is his origin.
نیست مانندای آتش آن پری ** گر چه اصلش اوست چون می‌بنگری
The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.
مرغ از بادست و کی ماند به باد ** نامناسب را خدا نسبت به داد
The relation of these derivatives to the originals is ineffable, although He connected them.
نسبت این فرعها با اصلها ** هست بی‌چون ار چه دادش وصلها
Since man is born of dust, where is the relation between this son and his father?2410
آدمی چون زاده‌ی خاک هباست ** این پسر را با پدر نسبت کجاست
If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?
نسبتی گر هست مخفی از خرد ** هست بی‌چون و خرد کی پی برد
If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?
باد را بی چشم اگر بینش نداد ** فرق چون می‌کرد اندر قوم عاد
How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?
چون همی دانست مومن از عدو ** چون همی دانست می را از کدو
If the fire of Nimrod hath no eye, how is a taking pains (to show respect) towards Abraham (explicable)?
آتش نمرود را گر چشم نیست ** با خلیلش چون تجشم کردنیست
If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites?2415
گر نبودی نیل را آن نور و دید ** از چه قبطی را ز سبطی می‌گزید
If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?
گرنه کوه و سنگ با دیدار شد ** پس چرا داود را او یار شد