How is the “how” (contingent being) that has been freed from “how-ness” (conditionedness) and has attained unto the abounding life of “how-lessness”?
چون بود آن چون که از چونی رهید ** در حیاتستان بی‌چونی رسید
He has become a dispenser of “how-ness” in the world beyond locality: all “how's” are (gathered) round his table, like dogs.
گشت چونی‌بخش اندر لامکان ** گرد خوانش جمله چونها چون سگان
He gives (throws) to them a bone from (the table of) “how-lessness.” Do thou, (being) in the state of pollution, keep silence: do not recite this Súra (of the Qur’án).
او ز بی‌چونی دهدشان استخوان ** در جنابت تن زن این سوره مخوان
Until thou wash thyself entirely clean of “how-ness,” do not put thy hand on this (Holy) Book, O youth.1195
تا ز چونی غسل ناری تو تمام ** تو برین مصحف منه کف ای غلام
Whether I am dirty or clean, O (spiritual) princes, if I do not recite this, then what in the world shall I recite?
گر پلیدم ور نظیفم ای شهان ** این نخوانم پس چه خوانم در جهان
You say to me, “For the sake of the (Divine) reward, do not go into the water-tank without having washed”;
تو مرا گویی که از بهر ثواب ** غسل ناکرده مرو در حوض آب
(But) outside of the tank there is nothing but earth: no one who does not enter the tank is clean.
از برون حوض غیر خاک نیست ** هر که او در حوض ناید پاک نیست
If the waters have not the grace to receive filth continually,
گر نباشد آبها را این کرم ** کو پذیرد مر خبث را دم به دم
Alas for the longing lover and his hope! Oh, sorrow for his everlasting sorrow!1200
وای بر مشتاق و بر اومید او ** حسرتا بر حسرت جاوید او
(Nay, but) the water hath a hundred graces, a hundred (noble) pities, for it receives the defiled ones (and purifies them)—and peace (be with thee)!
آب دارد صد کرم صد احتشام ** که پلیدان را پذیرد والسلام
O thou Radiance of God, Husámu’ddín, the Light is thy protector from the worst of flying creatures.
ای ضیاء الحق حسام‌الدین که نور ** پاسبان تست از شر الطیور
The Light and its ascent are thy protector, O Sun who art concealed from the bat.
پاسبان تست نور و ارتقاش ** ای تو خورشید مستر از خفاش
The veil before the face of the Sun, what is it but excess of brilliance and intensity of splendour?
چیست پرده پیش روی آفتاب ** جز فزونی شعشعه و تیزی تاب
The veil over the Sun is just the Light of the Lord: the bat and the night have no lot therein.1205
پرده‌ی خورشید هم نور ربست ** بی‌نصیب از وی خفاشست و شبست
Inasmuch as both (of them) have remained far (from the Sun) and veiled (from it), they have remained either black-faced (like Night) or cold (like the bat).
هر دو چون در بعد و پرده مانده‌اند ** یا سیه‌رو یا فسرده مانده‌اند
Since thou hast written part of the story of the New-moon (Hilál), (now) put into words the tale of the Full-moon.
چون نبشتی بعضی از قصه‌ی هلال ** داستان بدر آر اندر مقال
The New-moon and the Full-moon have oneness (with each other): they are far from duality and from imperfection and corruption.
آن هلال و بدر دارند اتحاد ** از دوی دورند و از نقص و فساد
The new-moon is inwardly free from imperfection: its apparent imperfection is (due to its) increasing gradually.
آن هلال از نقص در باطن بریست ** آن به ظاهر نقص تدریج آوریست
Night by night it gives a lesson in gradualness, and with deliberation it produces relief (for itself).1210
درس گوید شب به شب تدریج را ** در تانی بر دهد تفریج را
With deliberation it says, “O hasty fool, (only) step by step can one mount to the roof.”
در تانی گوید ای عجول خام ** پایه‌پایه بر توان رفتن به بام
Let the cooking-pot boil gradually, as a skilful (cook) does: the stew boiled in a mad hurry is of no use.
دیگ را تدریج و استادانه جوش ** کار ناید قلیه‌ی دیوانه جوش
Was not God able to create heaven in one moment by (the word) “Be”? Without any doubt (He was).
حق نه قادر بود بر خلق فلک ** در یکی لحظه به کن بی‌هیچ شک
Why, then, O seeker of instruction, did He extend (the time) for it to six days, every day (being as long as) a thousand years?
پس چرا شش روز آن را درکشید ** کل یوم الف عام ای مستفید
Wherefore is the creation of a child (completed) in nine months? Because gradualness is a characteristic of (the action of) that King.1215
خلقت طفل از چه اندر نه مه‌است ** زانک تدریج از شعار آن شه‌است
Why was (the time occupied in) the creation of Adam forty mornings? (Because) He (God) was adding (perfections) to that clay little by little,
خلقت آدم چرا چل صبح بود ** اندر آن گل اندک‌اندک می‌فزود
Not like you, O foolish one, who have rushed forward just now: you are a child, and you have made yourself out to be an Elder.
نه چو تو ای خام که اکنون تاختی ** طفلی و خود را تو شیخی ساختی
You have run up, like a gourd, to the top of all, (but) where is the (spiritual) warfare and combat to sustain you?
بر دویدی چون کدو فوق همه ** کو ترا پای جهاد و ملحمه
You have rested on trees and walls for support: you have climbed up like a pumpkin, O little baldhead.
تکیه کردی بر درختان و جدار ** بر شدی ای اقرعک هم قرع‌وار
If at first you mounted on a tall cypress, yet in the end you are dry and pulpless and empty.1220
اول ار شد مرکبت سرو سهی ** لیک آخر خشک و بی‌مغزی تهی
Your green (fresh) colour soon turned yellow (faded), O pumpkin, for it was derived from rouge, it was not original.
رنگ سبزت زرد شد ای قرع زود ** زانک از گلگونه بود اصلی نبود
Story of the old woman who used to depilate and rouge her ugly face, though it could never be put right and become pleasing.
داستان آن عجوزه کی روی زشت خویشتن را جندره و گلگونه می‌ساخت و ساخته نمی‌شد و پذیرا نمی‌آمد
There was a decrepit old woman aged ninety years, her face covered with wrinkles and her complexion (yellow as) saffron.
بود کمپیری نودساله کلان ** پر تشنج روی و رنگش زعفران
Her face was in folds like the surface of a traveller's food-wallet, but there remained in her the passionate desire for a husband.
چون سر سفره رخ او توی توی ** لیک در وی بود مانده عشق شوی
Her teeth had dropped out and her hair had become (white) as milk: her figure was (bent) like a bow, and every sense in her was decayed.
ریخت دندانهاش و مو چون شیر شد ** قد کمان و هر حسش تغییر شد
Her passion for a husband and her lust and desire were (there) in full (force): the passion for snaring (was there), though the trap had fallen to pieces.1225
عشق شوی و شهوت و حرصش تمام ** عشق صید و پاره‌پاره گشته دام
(She was like) a cock that crows at the wrong time, a road that leads nowhere, a big fire beneath an empty kettle;
مرغ بی‌هنگام و راه بی‌رهی ** آتشی پر در بن دیگ تهی
(Like one who is) exceedingly fond of the race-course, but has no horse and no means of running; (or) exceedingly fond of piping, but having neither lip nor pipe.
عاشق میدان و اسپ و پای نی ** عاشق زمر و لب و سرنای نی
May (even) Jews have no (such) cupidity in (their) old age! Oh, (how) miserable is he on whom God hath bestowed this cupidity!
حرص در پیری جهودان را مباد ** ای شقیی که خداش این حرص داد
A dog's teeth drop out when it grows old: it leaves people (alone) and takes to (eating) dung;
ریخت دندانهای سگ چون پیر شد ** ترک مردم کرد و سرگین‌گیر شد
(But) look at these sexagenarian dogs! Their dog-teeth get sharper at every moment.1230
این سگان شصت ساله را نگر ** هر دمی دندان سگشان تیزتر
The hairs drop from the fur of an old dog; (but) see these old (human) dogs clad in satin!
پیر سگ را ریخت پشم از پوستین ** این سگان پیر اطلس‌پوش بین
See how their passionate desire and greed for women and gold, like the progeny of dogs, is increasing continually!
عشقشان و حرصشان در فرج و زر ** دم به دم چون نسل سگ بین بیشتر
Such a life as this, which is Hell's stock-in-trade, is a shambles for the butchers (executioners) of (the Divine) Wrath;
این چنین عمری که مایه‌ی دوزخ است ** مر قصابان غضب را مسلخ است
(Yet) when people say to him, “May your life be long!” he is delighted and opens his mouth in laughter.
چون بگویندش که عمر تو دراز ** می‌شود دلخوش دهانش از خنده باز
He thinks a curse like this is a benediction: he never uncloses his (inward) eye or raises his head once (from the slumber of heedlessness).1235
این چنین نفرین دعا پندارد او ** چشم نگشاید سری بر نارد او
If he had seen (even as much as) a hair's tip of the future state, he would have said to him (who wished him long life), “May thy life be like this!”
گر بدیدی یک سر موی از معاد ** اوش گفتی این چنین عمر تو باد
Story of the dervish who blessed a man of Gílán, saying, “May God bring thee back in safety to thy home and household!”
داستان آن درویش کی آن گیلانی را دعا کرد کی خدا ترا به سلامت به خان و مان باز رساناد
One day a sturdy beggar, (who was) very fond of bread and carried a basket (about with him), accosted a Khwája of Gílán.
گفت یک روزی به خواجه‌ی گیلیی ** نان پرستی نر گدا زنبیلیی
On receiving some bread from him, he cried, “O Thou (God) whose help is besought, bring him back happy to his home and household!”
چون ستد زو نان بگفت ای مستعان ** خوش به خان و مان خود بازش رسان
He (the Khwája) said, “If the house is the one that I have seen (recently), may God bring thee there, O squalid wretch!”
گفت خان ار آنست که من دیده‌ام ** حق ترا آنجا رساند ای دژم
Worthless folk humiliate every story-teller: if his words are lofty, they make them low;1240
هر محدث را خسان باذل کنند ** حرفش ار عالی بود نازل کنند
For the tale is (lofty or low) in proportion to (the understanding of) the hearer: the tailor cuts the coat according to the Khwája's (customer's) figure.
زانک قدر مستمع آید نبا ** بر قد خواجه برد درزی قبا