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5
325-374

  • He (the observer) sees that these modes of action in the external world are diverse (since they arise) from the various phantasies within. 325
  • این روشها مختلف بیند برون  ** زان خیالات ملون ز اندرون 

  • This man (engaged in some occupation) is amazed at that man (occupied with something else) and says, “What is he about?” Every taster denies the other (whose taste is different).
  • این در آن حیران شده کان بر چیست  ** هر چشنده آن دگر را نافیست 

  • Unless those phantasies were incongruous, how did the modes of action become diverse externally?
  • آن خیالات ار نبد نامتلف  ** چون ز بیرون شد روشها مختلف 

  • Since the qibla (the true object) of the soul has been hidden, every one has turned his face to a (different) quarter.
  • قبله‌ی جان را چو پنهان کرده‌اند  ** هر کسی رو جانبی آورده‌اند 

  • Comparison of the different practices and the various aspirations (of mankind) to the disagreement of those who at prayer-time endeavour to find the qibla (direction of Mecca) when it is dark, and to the search of divers (for pearls) at the bottom of the sea.
  • تمثیل روشهای مختلف و همتهای گوناگون به اختلاف تحری متحریان در وقت نماز قبله را در وقت تاریکی و تحری غواصان در قعر بحر 

  • (They are) like folk trying to find (the direction of the Ka‘ba) and (each) turning in a certain direction which they fancy is the qibla:
  • هم‌چو قومی که تحری می‌کنند  ** بر خیال قبله سویی می‌تنند 

  • When at dawn the Ka‘ba appears, it is discovered who has lost the (right) way; 330
  • چونک کعبه رو نماید صبحگاه  ** کشف گردد که کی گم کردست راه 

  • Or like divers under the depth of the (sea)-water, every one (of whom) picks up something in haste:
  • یا چو غواصان به زیر قعر آب  ** هر کسی چیزی همی‌چیند شتاب 

  • In hope of (getting) precious jewels and pearls, they fill their bags with that and this;
  • بر امید گوهر و در ثمین  ** توبره پر می‌کنند از آن و این 

  • When they come up from the floor of the deep sea, the possessor of the great pearls is discovered,
  • چون بر آیند از تگ دریای ژرف  ** کشف گردد صاحب در شگرف 

  • And (also) the other who got the small pearls, and the other who got (only) pebbles and worthless shells.
  • وآن دگر که برد مروارید خرد  ** وآن دگر که سنگ‌ریزه و شبه برد 

  • Even thus in the Sáhira (place of Judgement) a shameful overwhelming tribulation will afflict them (the followers of phantasy). 335
  • هکذی یبلوهم بالساهره  ** فتنة ذات افتضاح قاهره 

  • Similarly, every class of people in the world are fluttering like moths round a candle.
  • هم‌چنین هر قوم چون پروانگان  ** گرد شمعی پرزنان اندر جهان 

  • They attach themselves to a fire and circle round their own candle
  • خویشتن بر آتشی برمی‌زنند  ** گرد شمع خود طوافی می‌کنند 

  • In the hope of (gaining) the blessed fire of Moses, by the flame whereof the tree is made more green (flourishing).
  • بر امید آتش موسی بخت  ** کز لهیبش سبزتر گردد درخت 

  • Every troop (of them) has heard of the excellence of that fire, and all imagine that any spark is that (same fire).
  • فضل آن آتش شنیده هر رمه  ** هر شرر را آن گمان برده همه 

  • When the Light of Everlastingness rises at dawn, each (candle) reveals what (manner of) candle it was. 340
  • چون برآید صبحدم نور خلود  ** وا نماید هر یکی چه شمع بود 

  • Whosoever's wings were burnt by the candle of victory, that goodly candle bestows on him eighty wings;
  • هر کرا پر سوخت زان شمع ظفر  ** بدهدش آن شمع خوش هشتاد پر 

  • (But) beneath the bad candle many a moth, whose eyes were sealed, is left (lying) with burnt wings,
  • جوق پروانه‌ی دو دیده دوخته  ** مانده زیر شمع بد پر سوخته 

  • Quivering in sorrow and anguish, lamenting the vain desire that seals the eyes.
  • می‌طپد اندر پشیمانی و سوز  ** می‌کند آه از هوای چشم‌دوز 

  • Its candle says (to it), “Since I am burnt, how should I deliver thee from burning (grief) and oppression?”
  • شمع او گوید که چون من سوختم  ** کی ترا برهانم از سوز و ستم 

  • Its candle weeps, saying, “My head is consumed: how should I make another resplendent?” 345
  • شمع او گریان که من سرسوخته  ** چون کنم مر غیر را افروخته 

  • [Explanation of “Alas for the servants (of God)!”]
  • تفسیر یا حسرة علی العباد 

  • It (the moth) says, “I was deceived by thy (outward) features and (too) late did I regard thy (inward) condition.”
  • او همی گوید که از اشکال تو  ** غره گشتم دیر دیدم حال تو 

  • The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
  • شمع مرده باده رفته دلربا  ** غوطه خورد از ننگ کژبینی ما 

  • Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
  • ظلت الارباح خسرا مغرما  ** نشتکی شکوی الی الله العمی 

  • How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
  • حبذا ارواح اخوان ثقات  ** مسلمات مومنات قانتات 

  • Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction. 350
  • هر کسی رویی به سویی برده‌اند  ** وان عزیزان رو به بی‌سو کرده‌اند 

  • Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
  • هر کبوتر می‌پرد در مذهبی  ** وین کبوتر جانب بی‌جانبی 

  • We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
  • ما نه مرغان هوا نه خانگی  ** دانه‌ی ما دانه‌ی بی‌دانگی 

  • Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
  • زان فراخ آمد چنین روزی ما  ** که دریدن شد قبادوزی ما 

  • The reason why the name farají was first given to the garment known by that name.
  • سبب آنک فرجی را نام فرجی نهادند از اول 

  • A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
  • صوفیی بدرید جبه در حرج  ** پیشش آمد بعد به دریدن فرج 

  • He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known. 355
  • کرد نام آن دریده فرجی  ** این لقب شد فاش زان مرد نجی 

  • This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
  • این لقب شد فاش و صافش شیخ برد  ** ماند اندر طبع خلقان حرف درد 

  • Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
  • هم‌چنین هر نام صافی داشتست  ** اسم را چون دردیی بگذاشتست 

  • Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
  • هر که گل خوارست دردی را گرفت  ** رفت صوفی سوی صافی ناشکفت 

  • He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
  • گفت لابد درد را صافی بود  ** زین دلالت دل به صفوت می‌رود 

  • The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage. 360
  • درد عسر افتاد و صافش یسر او  ** صاف چون خرما و دردی بسر او 

  • Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
  • یسر با عسرست هین آیس مباش  ** راه داری زین ممات اندر معاش 

  • (If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
  • روح خواهی جبه بشکاف ای پسر  ** تا از آن صفوت برآری زود سر 

  • The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
  • هست صوفی آنک شد صفوت‌طلب  ** نه از لباس صوف و خیاطی و دب 

  • With these base scoundrels Súfism has become patching and sodomy, and that is all.
  • صوفیی گشته به پیش این لام  ** الخیاطه واللواطه والسلام 

  • To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but 365
  • بر خیال آن صفا و نام نیک  ** رنگ پوشیدن نکو باشد ولیک 

  • (Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
  • بر خیالش گر روی تا اصل او  ** نی چو عباد خیال تو به تو 

  • Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;
  • دور باش غیرتت آمد خیال  ** گرد بر گرد سراپرده‌ی جمال 

  • It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—
  • بسته هر جوینده را که راه نیست  ** هر خیالش پیش می‌آید بیست 

  • Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).
  • جز مگر آن تیزکوش تیزهوش  ** کش بود از جیش نصرتهاش جوش 

  • He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter). 370
  • نجهد از تخییلها نی شه شود  ** تیر شه بنماید آنگه ره شود 

  • (O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.
  • این دل سرگشته را تدبیر بخش  ** وین کمانهای دوتو را تیر بخش 

  • From that hidden goblet (of Thine) Thou hast poured out of the cup of the noble (prophets and saints) a draught over the dusty earth.
  • جرعه‌ای بر ریختی زان خفیه جام  ** بر زمین خاک من کاس الکرام 

  • From the draught thereof there is a trace on the locks and cheeks (of the fair): hence kings lick the earth (of which the bodies of the fair are made).
  • هست بر زلف و رخ از جرعه‌ش نشان  ** خاک را شاهان همی‌لیسند از آن 

  • ’Tis the draught of (Divine) beauty—(mingled) in the lovely earth—that thou art kissing with a hundred hearts day and night.
  • جرعه حسنست اندر خاک گش  ** که به صد دل روز و شب می‌بوسیش