If egoism is foul-smelling like semen, (yet) when it attains unto the spirit (spirituality) it gains light.125
گر منی گنده بود هم‌چون منی ** چون به جان پیوست یابد روشنی
Every mineral that sets its face towards (aspires to evolve into) the plant (the vegetative state)—life grows from the tree of its fortune.
هر جمادی که کند رو در نبات ** از درخت بخت او روید حیات
Every plant that turns its face towards the (animal) spirit drinks, like Khizr, from the Fountain of Life.
هر نباتی کان به جان رو آورد ** خضروار از چشمه‌ی حیوان خورد
Once more, when the (animal) spirit sets its face towards the (Divine) Beloved, it lays down its baggage (and passes) into the life without end.
باز جان چون رو سوی جانان نهد ** رخت را در عمر بی‌پایان نهد
How an inquirer asked (a preacher) about a bird that was supposed to have settled on the wall of a city—“Is its head more excellent and estimable and noble and honourable or its tail?”—and how the preacher gave him a reply suited to the measure of his understanding.
سال سایل از مرغی کی بر سر ربض شهری نشسته باشد سر او فاضل‌ترست و عزیزتر و شریف‌تر و مکرم‌تر یا دم او و جواب دادن واعظ سایل را به قدر فهم او
One day an inquirer said to a preacher, “O thou who art the pulpit's most eminent expounder,
واعظی را گفت روزی سایلی ** کای تو منبر را سنی‌تر قایلی
I have a question to ask. Answer my question in this assembly-place, O possessor of the marrow (of wisdom).130
یک سالستم بگو ای ذو لباب ** اندرین مجلس سالم را جواب
A bird has settled on the city-wall: which is better—its head or its tail?”
بر سر بارو یکی مرغی نشست ** از سر و از دم کدامینش بهست
He replied, “If its face is to the town and its tail to the country, know that its face is better than its tail;
گفت اگر رویش به شهر و دم به ده ** روی او از دم او میدان که به
But if its tail is towards the town and its face to the country, be the dust on that tail and spring away from its face.”
ور سوی شهرست دم رویش به ده ** خاک آن دم باش و از رویش بجه
A bird flies to its nest by means of wings: the wings of Man are aspiration, O people.
مرغ با پر می‌پرد تا آشیان ** پر مردم همتست ای مردمان
(In the case of) the lover who is soiled with good and evil, do not regard the good and evil; (only) regard the aspiration.135
عاشقی که آلوده شد در خیر و شر ** خیر و شر منگر تو در همت نگر
If a falcon be white and beyond compare, (yet) it becomes despicable when it hunts a mouse;
باز اگر باشد سپید و بی‌نظیر ** چونک صیدش موش باشد شد حقیر
And if there be an owl that has desire for the king, it is (noble as) the falcon's head: do not regard the hood.
ور بود چغدی و میل او به شاه ** او سر بازست منگر در کلاه
Man, no bigger than a kneading-trough (scooped in a log), has surpassed (in glory) the heavens and the aether (the empyrean).
آدمی بر قد یک طشت خمیر ** بر فزود از آسمان و از اثیر
Did this heaven ever hear (the words) We have honoured which this sorrowful Man heard (from God)?
هیچ کرمنا شنید این آسمان ** که شنید این آدمی پر غمان
Did any one offer to earth and sky (his) beauty and reason and eloquence and fond affection?140
بر زمین و چرخ عرضه کرد کس ** خوبی و عقل و عبارات و هوس
Didst thou ever display to heaven thy beauty of countenance and thy sureness of judgement in (matters of) opinion?
جلوه کردی هیچ تو بر آسمان ** خوبی روی و اصابت در گمان
Didst thou ever, O son, offer thy silvery limbs to the pictured forms in the bath-house?
پیش صورتهای حمام ای ولد ** عرضه کردی هیچ سیم‌اندام خود
(No); thou leavest those houri-like figures and displayest thyself to a half-blind old woman.
What is there in the old woman that was not in them, so that she rapt thee away from those figures (and attracted thee) to herself?
در عجوزه چیست که ایشان را نبود ** که ترا زان نقشها با خود ربود
(If) thou wilt not say (what it is), I will tell (thee) plainly: ’tis reason and sense and perception and consideration and soul.145
تو نگویی من بگویم در بیان ** عقل و حس و درک و تدبیرست و جان
In the old woman there is a soul that mingles (with the body): the pictured forms in the hot-baths have no (rational) spirit.
در عجوزه جان آمیزش‌کنیست ** صورت گرمابه‌ها را روح نیست
If the pictured form in the hot-bath should move, it would at once separate thee from the old woman.
صورت گرمابه گر جنبش کند ** در زمان او از عجوزه بر کند
What is soul? (Soul is) conscious of good and evil, rejoicing on account of kindness, weeping on account of injury.
جان چه باشد با خبر از خیر و شر ** شاد با احسان و گریان از ضرر
Since consciousness is the inmost nature and essence of the soul, the more aware one is the more spiritual is he.
چون سر و ماهیت جان مخبرست ** هر که او آگاه‌تر با جان‌ترست
Awareness is the effect of the spirit: any one who has this in excess is a man of God.150
روح را تاثیر آگاهی بود ** هر که را این بیش اللهی بود
Since there are consciousnesses beyond this (bodily) nature, in that (spiritual) arena these (sensual) souls are (like) inanimate matter.
چون خبرها هست بیرون زین نهاد ** باشد این جانها در آن میدان جماد
The first soul is the theatre of the (Divine) court; the Soul of the soul is verily the theatre of God (Himself).
جان اول مظهر درگاه شد ** جان جان خود مظهر الله شد
The angels were entirely reason and spirit (till) there came a new Spirit of which they were the body.
آن ملایک جمله عقل و جان بدند ** جان نو آمد که جسم آن بدند
When, by happy fortune, they attached themselves to that Spirit, they became subservient to that Spirit, as the body (is subservient to the spirit dwelling in it).
از سعادت چون بر آن جان بر زدند ** هم‌چو تن آن روح را خادم شدند
Hence Iblís (Satan) had turned his head away from the Spirit: he did not become one with it because he was a dead limb.155
آن بلیس از جان از آن سر برده بود ** یک نشد با جان که عضو مرده بود
Since he had it not, he did not become devoted to it: the broken hand does not obey the spirit (which rules the body).
چون نبودش آن فدای آن نشد ** دست بشکسته مطیع جان نشد
(But) the Spirit is not impaired though its limb is broken, for that (limb) is in its power, and it can bring it to life.
جان نشد ناقص گر آن عضوش شکست ** کان بدست اوست تواند کرد هست
There is another mystery (to be told), (but) where is another ear? Where is a parrot capable of (eating) that sugar?
سر دیگر هست کو گوش دگر ** طوطیی کو مستعد آن شکر
For the elect parrots there is a profound (occult) candy: to that food the eyes of the vulgar parrots are closed.
طوطیان خاص را قندیست ژرف ** طوطیان عام از آن خور بسته طرف
How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics).160
کی چشد درویش صورت زان زکات ** معنیست آن نه فعولن فاعلات
Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
از خر عیسی دریغش نیست قند ** لیک خر آمد به خلقت که پسند
If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
قند خر را گر طرب انگیختی ** پیش خر قنطار شکر ریختی
Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
معنی نختم علی افواههم ** این شناس اینست ره‌رو را مهم
That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
تا ز راه خاتم پیغامبران ** بوک بر خیزد ز لب ختم گران
The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed).165
ختمهایی که انبیا بگذاشتند ** آن بدین احمدی برداشتند
The unopened locks had remained (as they were): they were opened by the hand of Lo, We have opened (unto thee).
قفلهای ناگشاده مانده بود ** از کف انا فتحنا برگشود
He is the intercessor in this world and in yonder world—in this world (for guidance) to the (true) religion, and yonder (for entrance) to Paradise.
او شفیع است این جهان و آن جهان ** این جهان زی دین و آنجا زی جنان
In this world he says, “Do Thou show unto them the Way,” and in yonder world he says, “Do Thou show unto them the Moon.”
این جهان گوید که تو رهشان نما ** وآن جهان گوید که تو مهشان نما
It was his custom in public and in private (to say), “Guide my people: verily they know not.”
پیشه‌اش اندر ظهور و در کمون ** اهد قومی انهم لا یعلمون
By his breath (powerful intercession) both the Gates were opened: in both worlds his prayer is answered.170
باز گشته از دم او هر دو باب ** در دو عالم دعوت او مستجاب
He has become the Seal (of the prophets) for this reason that there never was any one like him in munificence nor ever shall be.
بهر این خاتم شدست او که به جود ** مثل او نه بود و نه خواهند بود
When a master surpasses (all others) in his craft, don't you say (to him), “The craft is sealed on thee”?
چونک در صنعت برد استاد دست ** نه تو گویی ختم صنعت بر توست
In the opening of seals thou (O Mohammed) art the Seal: in the world of the givers of spiritual life thou art the Hátim.
در گشاد ختمها تو خاتمی ** در جهان روح‌بخشان حاتمی
The purport (is this, that) the indications (esoteric teachings) of Mohammed are wholly revelation within revelation within revelation.
هست اشارات محمدالمراد ** کل گشاد اندر گشاد اندر گشاد