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5
668-717

  • I will continue to flee as long as my veins are running, (but) how should it be easy to escape from one's self?
  • می‌گریزم تا رگم جنبان بود  ** کی فرار از خویشتن آسان بود 

  • He who is in flight from another obtains rest when he has been separated from him (the pursuer).
  • آنک از غیری بود او را فرار  ** چون ازو ببرید گیرد او قرار 

  • I, who am the adversary (of myself), ’tis I that am in flight (from myself): rising and departing is my occupation for ever. 670
  • من که خصمم هم منم اندر گریز  ** تا ابد کار من آمد خیزخیز 

  • He whose adversary is his own shadow is not safe either in India or Khutan.
  • نه به هندست آمن و نه در ختن  ** آنک خصم اوست سایه‌ی خویشتن 

  • Description of the selfless ones who have become safe from their own vices and virtues; for they are naughted in the everlastingness of God, like stars which are naughted (vanish) in the Sun during the daytime; and he who is naughted hath no fear of bane and (is free from) danger.
  • در صفت آن بی‌خودان کی از شر خود و هنر خود آمن شده‌اند کی فانی‌اند در بقای حق هم‌چون ستارگان کی فانی‌اند روز در آفتاب و فانی را خوف آفت و خطر نباشد 

  • When, through (spiritual) poverty, faná (self-naughting) graces him (such a one), he becomes shadowless like Mohammed.
  • چون فناش از فقر پیرایه شود  ** او محمدوار بی‌سایه شود 

  • Faná graced (the Prophet who said) ‘Poverty is my pride’: he became shadowless like the flame of a candle.
  • فقر فخری را فنا پیرایه شد  ** چون زبانه‌ی شمع او بی‌سایه شد 

  • (When) the candle has become entirely flame from head to foot, the shadow hath no passage (way of approach) around it.
  • شمع جمله شد زبانه پا و سر  ** سایه را نبود بگرد او گذر 

  • The wax (candle) fled from itself and from the shadow into the radiance for the sake of Him who moulded the candle. 675
  • موم از خویش و ز سایه در گریخت  ** در شعاع از بهر او کی شمع ریخت 

  • He said, ‘I moulded thee for the sake of faná (self-naughting).’ It replied, ‘I accordingly took refuge in faná.’
  • گفت او بهر فنایت ریختم  ** گفت من هم در فنا بگریختم 

  • This is the necessary everlasting radiance, not the radiance of the perishable accidental candle.
  • این شعاع باقی آمد مفترض  ** نه شعاع شمع فانی عرض 

  • When the candle is wholly naughted in the fire (of Divine illumination), you will not see any trace of the candle or rays (of its light).
  • شمع چون در نار شد کلی فنا  ** نه اثر بینی ز شمع و نه ضیا 

  • Manifestly, in dispelling the darkness, the external (material) flame is maintained by a wax candle;
  • هست اندر دفع ظلمت آشکار  ** آتش صورت به مومی پایدار 

  • (But) the candle (which is) the body is contrary to the wax candle, since in proportion as that (the body) dwindles, the light of the spirit is increased. 680
  • برخلاف موم شمع جسم کان  ** تا شود کم گردد افزون نور جان 

  • This is the everlasting radiance, and that (bodily candle) is perishable: the candle of the spirit hath a Divine flame.
  • این شعاع باقی و آن فانیست  ** شمع جان را شعله‌ی ربانیست 

  • Since this tongue of fire was (really) light, ’twas far from it to become a perishable shadow.
  • این زبانه‌ی آتشی چون نور بود  ** سایه‌ی فانی شدن زو دور بود 

  • The cloud's shadow falls on the earth: the shadow never consorts with the moon.
  • ابر را سایه بیفتد در زمین  ** ماه را سایه نباشد همنشین 

  • Selflessness is cloudlessness, O well-disposed one: in (the state of) selflessness thou wilt be like the orb of the moon.
  • بی‌خودی بی‌ابریست ای نیک‌خواه  ** باشی اندر بی‌خودی چون قرص ماه 

  • Again, when a cloud comes, driven along, the light goes: of the moon there remains (only) a phantom. 685
  • باز چون ابری بیاید رانده  ** رفت نور از مه خیالی مانده 

  • Its light is made feeble by the cloud-veil: that noble full-moon becomes less than the new moon.
  • از حجاب ابر نورش شد ضعیف  ** کم ز ماه نو شد آن بدر شریف 

  • The moon is made to appear a phantom by clouds and dust: the cloud, (which is) the body, has caused us to conceive phantasies.
  • مه خیالی می‌نماید ز ابر و گرد  ** ابر تن ما را خیال‌اندیش کرد 

  • Behold the kindness of the (Divine) Moon; for this too is His kindness, that He hath said, ‘The clouds are enemies to Us.’
  • لطف مه بنگر که این هم لطف اوست  ** که بگفت او ابرها ما را عدوست 

  • The Moon is independent of clouds and dust: the Moon hath His orbit aloft in the (spiritual) sky.
  • مه فراغت دارد از ابر و غبار  ** بر فراز چرخ دارد مه مدار 

  • The cloud is our mortal enemy and adversary because it hides the Moon from our eyes. 690
  • ابر ما را شد عدو و خصم جان  ** که کند مه را ز چشم ما نهان 

  • This veil makes the houri (to appear as) a hag: it makes the full-moon less than a new moon.
  • حور را این پرده زالی می‌کند  ** بدر را کم از هلالی می‌کند 

  • The Moon hath seated us in the lap of glory: He hath called our foe His enemy.
  • ماه ما را در کنار عز نشاند  ** دشمن ما را عدوی خویش خواند 

  • The splendour and beauty of the cloud is (derived) from the Moon, (but) whoever calls the cloud the Moon is much astray.
  • تاب ابر و آب او خود زین مهست  ** هر که مه خواند ابر را بس گمرهست 

  • Since the light of the Moon has been poured down upon the cloud, its (the cloud's) dark face has been transfigured by the Moon.
  • نور مه بر ابر چون منزل شدست  ** روی تاریکش ز مه مبدل شدست 

  • Although it is of the same colour as the Moon and is associated with (the Moon's) empire, (yet) in the cloud the light of the Moon is (only) borrowed (impermanent). 695
  • گرچه همرنگ مهست و دولتیست  ** اندر ابر آن نور مه عاریتیست 

  • At the Resurrection the sun and moon are discharged (from their office): the eye is occupied in (contemplating) the Source of (their) radiance,
  • در قیامت شمس و مه معزول شد  ** چشم در اصل ضیا مشغول شد 

  • In order that it may know (distinguish) the (permanent) possession from the (temporary) loan, and this perishable caravanseray from the everlasting abode.
  • تا بداند ملک را از مستعار  ** وین رباط فانی از دارالقرار 

  • The nurse is borrowed for three or four days: do thou, O Mother, take us into thy bosom!
  • دایه عاریه بود روزی سه چار  ** مادرا ما را تو گیر اندر کنار 

  • My feathers are (like) the cloud and are a veil and gross: (only) by the reflexion of God's loveliness are they made lovely.
  • پر من ابرست و پرده‌ست و کثیف  ** ز انعکاس لطف حق شد او لطیف 

  • I will pluck my feathers and their beauty from the Way (to God), that I may behold the Moon's beauty (by immediate illumination) from the Moon. 700
  • بر کنم پر را و حسنش را ز راه  ** تا ببینم حسن مه را هم ز ماه 

  • I do not want the nurse; (my) Mother is fairer. I am (like) Moses: (my) Mother (herself) is my nurse.
  • من نخواهم دایه مادر خوشترست  ** موسی‌ام من دایه‌ی من مادرست 

  • I do not want (to enjoy) the loveliness of the Moon through an intermediary, for this link is perdition to the people;
  • من نخواهم لطف مه از واسطه  ** که هلاک قوم شد این رابطه 

  • Unless (the intermediary be) a cloud (that) becomes naughted in the Way (to God) in order that it may not be a veil to the face of the Moon.
  • یا مگر ابری شود فانی راه  ** تا نگردد او حجاب روی ماه 

  • In the aspect of lá (self-negation) it (such a cloud) displays His (the Moon's) form, like the bodies of the prophets and saints.
  • صورتش بنماید او در وصف لا  ** هم‌چو جسم انبیا و اولیا 

  • Such a cloud is not veil-tying; it is in reality veil-tearing (and) salutary. 705
  • آنچنان ابری نباشد پرده‌بند  ** پرده‌در باشد به معنی سودمند 

  • ’Tis as when, on a bright morning, drops of rain were falling though there was no cloud above (in the sky).
  • آن‌چنان که اندر صباح روشنی  ** قطره می‌بارید و بالا ابر نی 

  • That water-skin was a miracle of the Prophet: from self-effacement the cloud (which replenished it) had become of the same colour as the sky.
  • معجزه‌ی پیغامبری بود آن سقا  ** گشته ابر از محو هم‌رنگ سما 

  • The cloud was (there), but the cloud-nature had gone from it: the body of the lover (of God) becomes like this by means of renunciation.
  • بود ابر و رفته از وی خوی ابر  ** این چنین گردد تن عاشق به صبر 

  • It is body, but corporeality has vanished from it: it has been transfigured, colour and perfume have gone from it.
  • تن بود اما تنی گم گشته زو  ** گشته مبدل رفته از وی رنگ و بو 

  • (My) feathers are for the sake of others, while (my) head is for my own sake: (the head which is) the abode of hearing and sight is the pillar (support) of the body. 710
  • پر پی غیرست و سر از بهر من  ** خانه‌ی سمع و بصر استون تن 

  • Know that to sacrifice the spirit for the sake of catching others is absolute infidelity and despair of good.
  • جان فدا کردن برای صید غیر  ** کفر مطلق دان و نومیدی ز خیر 

  • Beware! Do not be like sugar before parrots; nay, be a poison, be secure from loss;
  • هین مشو چون قند پیش طوطیان  ** بلک زهری شو شو آمن از زیان 

  • Or (otherwise), for the sake of having a ‘Bravo’ addressed to thee, make thyself (as) a carcase in the presence of dogs!
  • یا برای شادباشی در خطاب  ** خویش چون مردار کن پی کلاب 

  • Therefore Khadir scuttled the boat for this purpose, (namely), that the boat might be delivered from him who would have seized it by force.
  • پس خضر کشتی برای این شکست  ** تا که آن کشتی ز غاصب باز رست 

  • (The mystery of) ‘Poverty is my pride’ is sublime: (it is) for the purpose that I may take refuge from the covetous with Him who is Self-sufficient. 715
  • فقر فخری بهر آن آمد سنی  ** تا ز طماعان گریزم در غنی 

  • Treasures are deposited in a ruined spot to the end that they may escape the greed of those who dwell in places of cultivation.
  • گنجها را در خرابی زان نهند  ** تا ز حرص اهل عمران وا رهند 

  • (If) thou canst not tear out thy feathers, go, adopt (a life of) solitude, that thou mayst not be entirely squandered (consumed) by that one and this one;
  • پر نتانی کند رو خلوت گزین  ** تا نگردی جمله خرج آن و این