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), but365
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
Since the draught, when mingled with dust, makes thee mad, think how its pure essence would affect thee!375
جرعه خاک آمیز چون مجنون کند ** مر ترا تا صاف او خود چون کند
Every one is tattered (torn with emotion) in the presence of a clod that has received a draught of Beauty.
هر کسی پیش کلوخی جامه‌چاک ** که آن کلوخ از حسن آمد جرعه‌ناک
(There is) a draught (poured) on the moon and the sun and Aries; (there is) a draught (poured) on the Throne and the Footstool and Saturn.
جرعه‌ای بر ماه و خورشید و حمل ** جرعه‌ای بر عرش و کرسی و زحل
Oh, I wonder, wilt thou call it a draught or an elixir, since from contact with it so many splendours arise?
جرعه گوییش ای عجب یا کیمیا ** که ز اسیبش بود چندین بها
Earnestly seek contact with it, O accomplished man: none shall touch it except the purified.
جد طلب آسیب او ای ذوفنون ** لا یمس ذاک الا المطهرون
One draught (is poured) on gold and rubies and pearls; one draught (is poured) on wine and dessert and fruits;380
جرعه‌ای بر زر و بر لعل و درر ** جرعه‌ای بر خمر و بر نقل و ثمر
One draught on the faces of the charming fair: (consider, then,) how (marvellous) must be that pure wine!
جرعه‌ای بر روی خوبان لطاف ** تا چگونه باشد آن راواق صاف
Inasmuch as thou rubbest thy tongue (even) on this (earthly draught), how (enamoured of it) wilt thou be when thou seest (tastest) it without the clay!
چون همی مالی زبان را اندرین ** چون شوی چون بینی آن را بی ز طین
When at the hour of death that pure draught is separated from the bodily clod by dying,
چونک وقت مرگ آن جرعه‌ی صفا ** زین کلوخ تن به مردن شد جدا
Thou quickly buriest that which remains, since it had been made such an ugly thing by that (separation).
آنچ می‌ماند کنی دفنش تو زود ** این چنین زشتی بدان چون گشته بود
When the Spirit displays its beauty without this carcase, I cannot express the loveliness of that union.385
جان چو بی این جیفه بنماید جمال ** من نتانم گفت لطف آن وصال
When the Moon displays its radiance without this cloud, ’tis impossible to describe that glory and majesty.
مه چو بی‌این ابر بنماید ضیا ** شرح نتوان کرد زان کار و کیا
How delightful is that Kitchen full of honey and sugar, of which these (worldly) monarchs are (only) the lick-platters!
حبذا آن مطبخ پر نوش و قند ** کین سلاطین کاسه‌لیسان ویند
How delightful is that Stack in the spiritual field, of which every (other) stack is (only) the gleaner!
حبذا آن خرمن صحرای دین ** که بود هر خرمن آن را دانه‌چین
How delightful is the Sea of painless Life, of which the Seven Seas are (only) a dewdrop!
حبذا دریای عمر بی‌غمی ** که بود زو هفت دریا شب‌نمی
When the Cup-bearer of Alast poured a draught upon this nitrous abject earth,390
جرعه‌ای چون ریخت ساقی الست ** بر سر این شوره خاک زیردست
The earth seethed, and we are (the result) of that seething. (O God, pour) another draught, for we are very effortless (unaspiring).
جوش کرد آن خاک و ما زان جوششیم ** جرعه‌ی دیگر که بس بی‌کوششیم
If ’twas permitted, I sang of non-existence; and if ’twas not to be told, lo, I was silent.
گر روا بد ناله کردم از عدم ** ور نبود این گفتنی نک تن زدم
This is the account of the bent (grovelling) duck, which is greed: learn of Khalíl (Abraham) that the duck ought to be killed.
این بیان بط حرص منثنیست ** از خلیل آموز که آن بط کشتنیست
In the duck there is much good and evil besides this, (but) I am afraid of missing other (more important) topics of discourse.
هست در بط غیر این بس خیر و شر ** ترسم از فوت سخنهای دگر
Description of the Peacock and its nature, and the cause of its being killed by Abraham, on whom be peace.
صفت طاوس و طبع او و سبب کشتن ابراهیم علیه‌السلام او را
Now we come to the two-coloured (double-faced) peacock, who displays himself for the sake of name and fame.395
آمدیم اکنون به طاوس دورنگ ** کو کند جلوه برای نام و ننگ
His desire is to catch people: he is ignorant of good and evil and of the result and use of that (catching).
همت او صید خلق از خیر و شر ** وز نتیجه و فایده‌ی آن بی‌خبر
He catches his prey ignorantly, like a trap: what knowledge has the trap concerning the purpose of its action?
بی‌خبر چون دام می‌گیرد شکار ** دام را چه علم از مقصود کار
What harm (comes) to the trap, or what benefit, from catching (its prey)? I wonder at its idle catching.
دام را چه ضر و چه نفع از گرفت ** زین گرفت بیهده‌ش دارم شگفت
O brother, thou hast uplifted thy friends with two hundred marks of affection, and (then) abandoned (them).
ای برادر دوستان افراشتی ** با دو صد دلداری و بگذاشتی
This has been thy business from the hour of (thy) birth: to catch people with the trap of love.400
کارت این بودست از وقت ولاد ** صید مردم کردن از دام وداد
From that pursuit (of people) and throng (of friends) and vainglory and self existence wilt thou get any warp or woof? Try and see!
زان شکار و انبهی و باد و بود ** دست در کن هیچ یابی تار و پود