These sorceresses are blowing on the knots: help, O Thou whose help is besought against (the world's) victory and checkmate.”
می‌دمند اندر گره آن ساحرات ** الغیاث المستغاث از برد و مات
But invoke (Him) with the tongue of deeds also, for the tongue of words is weak, O honourable man.
لیک بر خوان از زبان فعل نیز ** که زبان قول سستست ای عزیز
In the world thou hast three fellow-travellers: one is faithful and these two (others) are treacherous.1045
در زمانه مر ترا سه همره‌اند ** آن یکی وافی و این دو غدرمند
One (of the latter) is friends and the other is goods and chattels; and the third (fellow-traveller) is faithful, and that one is excellence in deeds.
آن یکی یاران و دیگر رخت و مال ** وآن سوم وافیست و آن حسن الفعال
(Thy) wealth will not come with thee out of thy palaces; (thy) friend will come, but he will come (only) as far as thy grave.
مال ناید با تو بیرون از قصور ** یار آید لیک آید تا به گور
When thy day of doom comes to meet thee, thy friend will say (to himself) in the language appropriate to his sentiments,
چون ترا روز اجل آید به پیش ** یار گوید از زبان حال خویش
“(I have come) as far as here: I accompany thee no farther, I will stand a (little) while at thy grave.”
تا بدینجا بیش همره نیستم ** بر سر گورت زمانی بیستم
Thy deeds (alone) are faithful: make of them thy refuge, for they will come with thee into the depths of the tomb.1050
فعل تو وافیست زو کن ملتحد ** که در آید با تو در قعر لحد
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Thou must needs have a familiar who is buried with thee, he being alive, and with whom thou art buried when thou art dead; if he be generous, he will treat thee generously, and if he be base, he will forsake thee. That familiar is thy works, so make them right as far as thou art able.” The Messenger of Allah spake the truth.
در تفسیر قول مصطفی علیه‌السلام لا بد من قرین یدفن معک و هو حی و تدفن معه و انت میت ان کان کریما اکرمک و ان کان لیما اسلمک و ذلک القرین عملک فاصلحه ما استطعت صدق رسول‌الله
Therefore the Prophet said, “For the purpose of (traversing) this Way there is no comrade more faithful than works.
پس پیمبر گفت بهر این طریق ** باوفاتر از عمل نبود رفیق
If they be good they will be thy friends for ever, and if they be evil they will be (as) a snake in thy tomb.”
گر بود نیکو ابد یارت شود ** ور بود بد در لحد مارت شود
How, O father, can one do this work and earning in the Way of righteousness without a master?
این عمل وین کسب در راه سداد ** کی توان کرد ای پدر بی‌اوستاد
The meanest earning that goes on in the world, is it ever (practised) without the guidance of a master?
دون‌ترین کسبی که در عالم رود ** هیچ بی‌ارشاد استادی بود
Its beginning is knowledge; then (follows) action, that it may yield fruit after a time or after death.1055
اولش علمست آنگاهی عمل ** تا دهد بر بعد مهلت یا اجل
Seek help in (acquiring) crafts, O possessor of intelligence, from a generous and righteous craftsman.
استعینوا فی‌الحرف یا ذا النهی ** من کریم صالح من اهلها
Seek the pearl in the oyster-shell, my brother, and seek technical skill from the craftsmen.
اطلب الدر اخی وسط الصدف ** واطلب الفن من ارباب الحرف
If ye see sincere (spiritual) advisers, deal fairly (with them) and be eager to learn: do not show disdain.
ان رایتم ناصحین انصفوا ** بادروا التعلیم لا تستنکفوا
If the man (engaged) in tanning wore a threadbare garment, that did not diminish the master's mastery (of his trade);
در دباغی گر خلق پوشید مرد ** خواجگی خواجه را آن کم نکرد
If the ironsmith wore a patched frock when blowing the bellows, his reputation was not impaired in the eyes of the people.1060
وقت دم آهنگر ار پوشید دلق ** احتشام او نشد کم پیش خلق
Therefore strip the raiment of pride from thy body: in learning, put on the garment of humility.
پس لباس کبر بیرون کن ز تن ** ملبس ذل پوش در آموختن
If thou wouldst learn (theoretical) knowledge, the way of (acquiring) it is oral; if thou wouldst learn a craft, the way of (acquiring) it is practical (by practice).
علم آموزی طریقش قولی است ** حرفت آموزی طریقش فعلی است
If thou desire (spiritual) poverty, that depends on companionship (with a Shaykh): neither thy tongue nor thy hand avails.
فقر خواهی آن به صحبت قایمست ** نه زبانت کار می‌آید نه دست
Soul receives from soul the knowledge thereof, not by way of book nor from tongue.
دانش آن را ستاند جان ز جان ** نه ز راه دفتر و نه از زبان
If those mysteries (of spiritual poverty) are in the traveller's heart, knowledge of the mystery is not yet possessed by the traveller.1065
در دل سالک اگر هست آن رموز ** رمزدانی نیست سالک را هنوز
(Let him wait) until the expansion (illumination) of his heart shall make it (full of) the Light: then God saith, “Did not We expand …?
تا دلش را شرح آن سازد ضیا ** پس الم نشرح بفرماید خدا
For We have given thee the expansion (illumination) within thy breast, We have put the expansion into thy breast.”
که درون سینه شرحت داده‌ایم ** شرح اندر سینه‌ات بنهاده‌ایم
Thou art still seeking it from outside; thou art a source of milk: how art thou a milker of others?
تو هنوز از خارج آن را طالبی ** محلبی از دیگران چون حالبی
There is an illimitable fountain of milk within thee: why art thou seeking milk from the pail?
چشمه‌ی شیرست در تو بی‌کنار ** تو چرا می‌شیر جویی از تغار
O lake, thou hast a channel to the Sea: be ashamed to seek water from the pool;1070
منفذی داری به بحر ای آبگیر ** ننگ دار از آب جستن از غدیر
For did not We expand…? Again, hast not thou the expansion? How art thou become a seeker of the expansion and a mendicant?
که الم نشرح نه شرحت هست باز ** چون شدی تو شرح‌جو و کدیه‌ساز
Contemplate the expansion of the heart within (thee), lest there come the reproach, Do not ye see?
در نگر در شرح دل در اندرون ** تا نیاید طعنه‌ی لا تبصرون
Commentary on “And He is with you.”
تفسیر و هو معکم
There is a basket full of loaves on the crown of thy head, and thou art begging a crust of bread from door to door.
یک سپد پر نان ترا بی‌فرق سر ** تو همی خواهی لب نان در به در
Attend to thine own head, abandon giddy-headedness; go, knock at the door of thy heart: why art thou (knocking) at every door?
در سر خود پیچ هل خیره‌سری ** رو در دل زن چرا بر هر دری
Whilst thou art up to the knee in the river-water, thou art heedless of thyself and art seeking water from this one and that one.1075
تا بزانویی میان آب‌جو ** غافل از خود زین و آن تو آب جو
Water in front; and behind, too, an unfailing supply of water; (but) before thine eyes is a barrier and behind them a barrier.
پیش آب و پس هم آب با مدد ** چشمها را پیش سد و خلف سد
The horse is under the (rider's) thigh, and the rider is seeking the horse. (When asked), “What is this?” he says, “A horse, but where is the horse?”
اسپ زیر ران و فارس اسپ‌جو ** چیست این گفت اسپ لیکن اسپ کو
“Eh, is not this a horse under thee, plain to see?” “Yes,” says he, “but who ever saw a horse?”
هی نه اسپست این به زیر تو پدید ** گفت آری لیک خود اسپی که دید
He (such a one) is mad with thirst for the water, and it (the water) is before his face: he is in the water and unconscious of the running water.
مست آب و پیش روی اوست آن ** اندر آب و بی‌خبر ز آب روان
Like the pearl in the sea, he says, “Where is the sea?” and that shell-like phantasy is his wall.1080
چون گهر در بحر گوید بحر کو ** وآن خیال چون صدف دیوار او
His saying “Where?” becomes for him a screen: it becomes for him a cloud over the radiance of the sun.
گفتن آن کو حجابش می‌شود ** ابر تاب آفتابش می‌شود
His bad (sensual) eye is a bandage on his (inward) eye: his very (awareness of) removing the barrier has become a barrier for him.
بند چشم اوست هم چشم بدش ** عین رفع سد او گشته سدش
His (self-)consciousness has become the plug of his (inward) ear: keep thy consciousness (directed) towards God (alone), O thou who art bewildered in Him.
بند گوش او شده هم هوش او ** هوش با حق دار ای مدهوش او
Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Whosoever shall make his cares one care, God will relieve him of all his cares; and whosoever is distracted by his cares, God will not care in what valley He destroys him.”
در تفسیر قول مصطفی علیه‌السلام من جعل الهموم هما واحدا کفاه الله سائر همومه و من تفرقت به الهموم لا یبالی الله فی ای واد اهلکه
Thou hast distributed thy consciousness in (all) directions: those vanities are not worth a cress.
هوش را توزیع کردی بر جهات ** می‌نیرزد تره‌ای آن ترهات
Every thorn-root draws the water of thy consciousness (towards itself): how should the water of thy consciousness reach the fruit?1085
آب هش را می‌کشد هر بیخ خار ** آب هوشت چون رسد سوی ثمار
Hark, smite that evil bough, lop it off: water this goodly bough, refresh it.
هین بزن آن شاخ بد را خو کنش ** آب ده این شاخ خوش را نو کنش
Both are green at this (present) time, (but) look to the end (and see) that this one will come to naught, (while) fruit will grow from that one.
هر دو سبزند این زمان آخر نگر ** کین شود باطل از آن روید ثمر
To this one the water in the orchard is lawful, to that one (it is) unlawful. In the end thou wilt see the difference, and (so) farewell.
آب باغ این را حلال آن را حرام ** فرق را آخر ببینی والسلام
What is justice? Giving water to trees. What is injustice? To give water to thorns.
عدل چه بود آب ده اشجار را ** ظلم چه بود آب دادن خار را
Justice is (consists in) bestowing a bounty in its proper place, not on every root that will absorb water.1090
عدل وضع نعمتی در موضعش ** نه بهر بیخی که باشد آبکش
What is injustice? To bestow (it) in an improper place that can only be a source of calamity.
ظلم چه بود وضع در ناموضعی ** که نباشد جز بلا را منبعی
Bestow the bounty of God on the spirit and reason, not on the (carnal) nature full of disease and complications.
نعمت حق را به جان و عقل ده ** نه به طبع پر زحیر پر گره