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6
1418-1467

  • Since your friendship is (precious) as pure gold, how are you placing it in trust with a traitor?
  • صحبتت چون هست زر ده‌دهی  ** پیش خاین چون امانت می‌نهی 

  • Consort with Him with whom your trusts are safe from loss and violation.
  • خوی با او کن که امانتهای تو  ** آمن آید از افول و از عتو 

  • Consort with Him who created (human) nature and fostered the natures of the prophets. 1420
  • خوی با او کن که خو را آفرید  ** خویهای انبیا را پرورید 

  • (If) you give (Him) a lamb, He will give you back a (whole) flock (of sheep): verily the Lord is the fosterer of every (good) quality.
  • بره‌ای بدهی رمه بازت دهد  ** پرورنده‌ی هر صفت خود رب بود 

  • Will you entrust the lamb to the wolf? (Nay), do not tell the wolf and Joseph to travel in company with each other.
  • بره پیش گرگ امانت می‌نهی  ** گرگ و یوسف را مفرما همرهی 

  • If the wolf show foxiness towards you (fawn upon you), beware, do not believe (him), for no goodness comes from him.
  • گرگ اگر با تو نماید روبهی  ** هین مکن باور که ناید زو بهی 

  • If a churl show sympathy towards you, (yet) in the end he will inflict blows upon you because of his churlishness.
  • جاهل ار با تو نماید هم‌دلی  ** عاقبت زحمت زند از جاهلی 

  • Ille duo instrumenta habet et androgynus est: amborum effectus sine dubio apparet. [He has two organs and is a hermaphrodite: the operation of both is obvious, without doubt.] 1425
  • او دو آلت دارد و خنثی بود  ** فعل هر دو بی‌گمان پیدا شود 

  • Penem oculis feminarum subtrahit ut sese earum sororem faciat. [He hides (his) penis from women in order to make himself (seem like) their sister.]
  • او ذکر را از زنان پنهان کند  ** تا که خود را خواهر ایشان کند 

  • Vulvam ne viri videant manu obtegit, ut sese de genere virorum faciat. [He hides (his) vulva from men with (his) hand in order to make himself (seem like) the (same) gender as the men.]
  • شله از مردان به کف پنهان کند  ** تا که خود را جنس آن مردان کند 

  • Dixit Deus, “Ex ejus cunno occulto scissuram in naso ejus faciemus, [God said, “Because of that hidden vulva of his, We will make a slit on his nose,]
  • گفت یزدان زان کس مکتوم او  ** شله‌ای سازیم بر خرطوم او 

  • In order that Our seers may not be entrapped by the artfulness of that ogler.”
  • تا که بینایان ما زان ذو دلال  ** در نیایند از فن او در جوال 

  • The gist (of the matter) is that masculinity does not come from every male: beware of the ignorant man if you are wise. 1430
  • حاصل آنک از هر ذکر ناید نری  ** هین ز جاهل ترس اگر دانش‌وری 

  • Do not listen to the friendliness of the fair-spoken ignorant man, for it is like old (virulent) poison.
  • دوستی جاهل شیرین‌سخن  ** کم شنو کان هست چون سم کهن 

  • He says to you, “O soul of thy mother! O light of my eye!” (but) from those (endearments) only grief and sorrow are added to you.
  • جان مادر چشم روشن گویدت  ** جز غم و حسرت از آن نفزویدت 

  • That (foolish) mother says plainly to your father, “My child has grown very thin because of (going to) school.
  • مر پدر را گوید آن مادر جهار  ** که ز مکتب بچه‌ام شد بس نزار 

  • If thou hadst gotten him by another wife, thou wouldst not have treated him with such cruelty and unkindness.”
  • از زن دیگر گرش آوردیی  ** بر وی این جور و جفا کم کردیی 

  • (Your father replies), “Had this child of mine been (born) of another (wife), not of thee, that wife too would have talked this (same) nonsense.” 1435
  • از جز تو گر بدی این بچه‌ام  ** این فشار آن زن بگفتی نیز هم 

  • Beware, recoil from this mother and from her blandishments: your father's slaps are better than her sweetmeat.
  • هین بجه زن مادر و تیبای او  ** سیلی بابا به از حلوای او 

  • The mother is the carnal soul, and the father is noble reason: its beginning is constraint, but its end is a hundred expansions (of the spirit).
  • هست مادر نفس و بابا عقل راد  ** اولش تنگی و آخر صد گشاد 

  • O Giver of (all) understandings, come to my help: none wills (aught) unless Thou will (it).
  • ای دهنده‌ی عقلها فریاد رس  ** تا نخواهی تو نخواهد هیچ کس 

  • Both the desire (for good) and the good action (itself) proceed from Thee: who are we? Thou art the First, Thou art the Last.
  • هم طلب از تست و هم آن نیکوی  ** ما کییم اول توی آخر توی 

  • Do Thou speak and do Thou hear and do Thou be! We are wholly naught notwithstanding all this hewing. 1440
  • هم بگو تو هم تو بشنو هم تو باش  ** ما همه لاشیم با چندین تراش 

  • Because of this resignation (to Thy will) do Thou increase our desire for worship (of Thee): do not send (upon us) the sloth and stagnation of necessitarianism.
  • زین حواله رغبت افزا در سجود  ** کاهلی جبر مفرست و خمود 

  • Necessitarianism is the wing and pinion of the perfect; necessitarianism is also the prison and chains of the slothful.
  • جبر باشد پر و بال کاملان  ** جبر هم زندان و بند کاهلان 

  • Know that this necessitarianism is like the water of the Nile— water to the true believer and blood to the infidel.
  • هم‌چو آب نیل دان این جبر را  ** آب مومن را و خون مر گبر را 

  • Wings carry falcons to the king; wings carry crows to the graveyard.
  • بال بازان را سوی سلطان برد  ** بال زاغان را به گورستان برد 

  • Now return to the description of non-existence, for it (non-existence) is like bezoar, though you think it is poison. 1445
  • باز گرد اکنون تو در شرح عدم  ** که چو پازهرست و پنداریش سم 

  • Hark, O fellow-servant, go and, like the Hindú boy, be not afraid of the Mahmúd of non-existence.
  • هم‌چو هندوبچه هین ای خواجه‌تاش  ** رو ز محمود عدم ترسان مباش 

  • Be afraid of the existence in which you are now: that phantasy of yours is nothing and you (yourself) are nothing.
  • از وجودی ترس که اکنون در ویی  ** آن خیالت لاشی و تو لا شیی 

  • One nothing has fallen in love with another nothing: has any naught ever waylaid (and attacked) any other naught?
  • لاشیی بر لاشیی عاشق شدست  ** هیچ نی مر هیچ نی را ره زدست 

  • When these phantasies have departed from before you, that which your understanding hath not conceived becomes clear to you.
  • چون برون شد این خیالات از میان  ** گشت نامعقول تو بر تو عیان 

  • Those who have passed away do not grieve on account of death; their only regret is to have missed the opportunities (of life).
  • لیس للماضین هم الموت انما لهم حسره الموت 

  • That captain of mankind has said truly that no one who has passed away from this world 1450
  • راست گفتست آن سپهدار بشر  ** که هر آنک کرد از دنیا گذر 

  • Feels sorrow and regret and disappointment on account of death; nay, but he feels a hundred regrets for having missed the opportunity,
  • نیستش درد و دریغ و غبن موت  ** بلک هستش صد دریغ از بهر فوت 

  • Saying (to himself), “Why did not I make death my object —(death, which is) the store-house of every fortune and every provision—
  • که چرا قبله نکردم مرگ را  ** مخزن هر دولت و هر برگ را 

  • (And why), through seeing double, did I make the lifelong object of my attention those phantoms that vanished at the fated hour?”
  • قبله کردم من همه عمر از حول  ** آن خیالاتی که گم شد در اجل 

  • The grief of the dead is not on account of death; it is because (so they say) “we dwelt upon the (phenomenal) forms,
  • حسرت آن مردگان از مرگ نیست  ** زانست کاندر نقشها کردیم ایست 

  • And this we did not perceive, that those are (mere) form and foam, (and that) the foam is moved and fed by the Sea.” 1455
  • ما ندیدیم این که آن نقش است و کف  ** کف ز دریا جنبد و یابد علف 

  • When the Sea has cast the foam-flakes on the shore, go to the graveyard and behold those flakes of foam!
  • چونک بحر افکند کفها را به بر  ** تو بگورستان رو آن کفها نگر 

  • Then say (to them), “Where is your movement and gyration (now)? The Sea has cast you into the crisis (of a deadly malady)”—
  • پس بگو کو جنبش و جولانتان  ** بحر افکندست در بحرانتان 

  • In order that they may say to you, not with their lips but implicitly, “Ask this question of the Sea, not of us.”
  • تا بگویندت به لب نی بل به حال  ** که ز دریا کن نه از ما این سال 

  • How should the foam-like (phenomenal) form move without the wave? How should the dust rise to the zenith without a wind?
  • نقش چون کف کی بجنبد بی ز موج  ** خاک بی بادی کجا آید بر اوج 

  • Since you have perceived the dust, namely, the form, perceive the wind; since you have perceived the foam, perceive the ocean of Creative Energy. 1460
  • چون غبار نقش دیدی باد بین  ** کف چو دیدی قلزم ایجاد بین 

  • Come, perceive (it), for insight (is the only thing) in you (that) avails: the rest of you is a piece of fat and flesh, a weft and warp (of bones, muscles, etc.).
  • هین ببین کز تو نظر آید به کار  ** باقیت شحمی و لحمی پود و تار 

  • Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.
  • شحم تو در شمعها نفزود تاب  ** لحم تو مخمور را نامد کباب 

  • Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!
  • در گداز این جمله تن را در بصر  ** در نظر رو در نظر رو در نظر 

  • One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.
  • یک نظر دو گز همی‌بیند ز راه  ** یک نظر دو کون دید و روی شاه 

  • Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult. 1465
  • در میان این دو فرقی بی‌شمار  ** سرمه جو والله اعلم بالسرار 

  • Since you have heard the description of the sea of non-existence, continually endeavour to stand (depend) upon this sea.
  • چون شنیدی شرح بحر نیستی  ** کوش دایم تا برین بحر ایستی 

  • Inasmuch as the foundation of the workshop is that non-existence which is void and traceless and empty,
  • چونک اصل کارگاه آن نیستیست  ** که خلا و بی‌نشانست و تهیست