Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.
صورت درویش و نقش گنج گو ** رنج کیش‌اند این گروه از رنج گو
The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.
چشمه‌ی راحت بریشان شد حرام ** می‌خورند از زهر قاتل جام‌جام
Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.
خاکها پر کرده دامن می‌کشند ** تا کنند این چشمه‌ها را خشک‌بند
How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?
کی شود این چشمه‌ی دریامدد ** مکتنس زین مشت خاک نیک و بد
But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ”2275
لیک گوید با شما من بسته‌ام ** بی‌شما من تا ابد پیوسته‌ام
The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).
قوم معکوس‌اند اندر مشتها ** خاک‌خوار و آب را کرده رها
The people (of the world) have a nature opposite to that of the prophets: the people deem the dragon (the world) an object of reliance.
ضد طبع انبیا دارند خلق ** اژدها را متکا دارند خلق
Inasmuch as you have known (from the Qur’an) the eye-bandage whereby God steals (the sight) do you know at all to what you have shut your eyes?
چشم‌بند ختم چون دانسته‌ای ** هیچ دانی از چه دیده بسته‌ای
To what instead have you opened these eyes (of yours)? (Whatever it be), know that in every respect it is a bad exchange for you.
بر چه بگشادی بدل این دیده‌ها ** یک به یک بس البدل دان آن ترا
But (nevertheless) the sun of (Divine) favour has shone (forth) and has graciously succoured them that despair.2280
لیک خورشید عنایت تافته‌ست ** آیسان را از کرم در یافته‌ست
He (God) in His mercy has played a very marvellous game of backgammon: He has made the essence of ingratitude to be a turning in repentance (towards Him).
نرد بس نادر ز رحمت باخته ** عین کفران را انابت ساخته
Even from this ill-fatedness (unrighteousness) of the people (of the world) that Bounteous One has caused two hundred fountains of love to burst.
هم ازین بدبختی خلق آن جواد ** منفجر کرده دو صد چشمه‌ی وداد
He gives to the rose-bud a source (of growth) in the thorn; He gives to the snake-stone, (though obtained) from the snake, an ornamental quality.
غنچه را از خار سرمایه دهد ** مهره را از مار پیرایه دهد
He brings forth day from the blackness of night and makes ease (opulence) to grow (flow) from the hand of him who suffers hardship (penury).
He makes sand into flour for Khalil (Abraham); the mountain becomes an accompanist to David.2285
آرد سازد ریگ را بهر خلیل ** کو با داود گردد هم رسیل
The solitary mountain amidst that cloud of darkness opens the music of the harp and (the tones of) treble and bass,
کوه با وحشت در آن ابر ظلم ** بر گشاید بانگ چنگ و زیر و بم
(Singing), “Arise, O David, thou shunner of the people! Thou hast abandoned that (society): receive compensation from me.”
خیز ای داود از خلقان نفیر ** ترک آن کردی عوض از ما بگیر
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God Most High, saying, “O Thou to whom manifestation belongs, do Thou make this hidden thing evident!”
انابت آن طالب گنج به حق تعالی بعد از طلب بسیار و عجز و اضطرار کی ای ولی الاظهار تو کن این پنهان را آشکار
The dervish said, “O Knower of the secret, I have run about in vain for the sake of this treasure.
گفت آن درویش ای دانای راز ** از پی این گنج کردم یاوه‌تاز
The devil of greed and cupidity and hurry sought neither deliberation nor calmness.
دیو حرص و آز و مستعجل تگی ** نی تانی جست و نی آهستگی
I have not gained a morsel from any pot: I have (only) blackened my hand and burnt my mouth.2290
من ز دیگی لقمه‌ای نندوختم ** کف سیه کردم دهان را سوختم
Verily, I did not say (to myself), ‘Since I have no certainty in this (matter), I will untie this knot by (the help of) Him who ties (all) knots.’”
خود نگفتم چون درین ناموقنم ** زان گره‌زن این گره را حل کنم
Seek the exposition of God’s Word from God: do not talk nonsense (derived) from (your own) opinion, O hard (impudent) man.
قول حق را هم ز حق تفسیر جو ** هین مگو ژاژ از گمان ای سخت‌رو
The knot which He tied He also will loose: the die which He cast (on the board) He (Himself) will take off.
آن گره کو زد همو بگشایدش ** مهره کو انداخت او بربایدش
Although words of that sort seemed to you to be easy, how should the esoteric (Divine) symbols be easy (to understand)?
گرچه آسانت نمود آن سان سخن ** کی بود آسان رموز من لدن
He (the fakir) said, “O Lord, I repent of this haste: since. Thou hast shut the door, do Thou also open the door.2295
گفت یا رب توبه کردم زین شتاب ** چون تو در بستی تو کن هم فتح باب
(It behoves me) to go (betake myself) once more to the patched frock (of the dervish): even in making (my) invocation (to God) I was devoid of merit.
بر سر خرقه شدن بار دگر ** در دعا کردن بدم هم بی‌هنر
How have I any independent merit or personality or heart? All these are the reflexion of Thee, and Thou Thyself art (all).
کو هنر کو من کجا دل مستوی ** این همه عکس توست و خود توی
Every night in sleep my forethought and knowledge become: like a ship overwhelmed by the water (of the sea).
هر شبی تدبیر و فرهنگم به خواب ** هم‌چو کشتی غرقه می‌گردد ز آب
Neither do I myself remain nor that merit (of mine): my body lies unconscious like a carcase.
خود نه من می‌مانم و نه آن هنر ** تن چو مرداری فتاده بی‌خبر
The whole night until dawn that exalted King is Himself uttering an ‘Alast’ (‘Am not I...?’) and (answering) ‘Yea.’2300
تا سحر جمله شب آن شاه علی ** خود همی‌گوید الستی و بلی
Where is anyone to say’ Yea’? The flood of (slumber) has swept them all away, or a leviathan has swallowed them all piecemeal.
کو بلی‌گو جمله را سیلاب برد ** یا نهنگی خورد کل را کرد و مرد
At morning tide, when He draws His sheeny sword from the scabbard of the darkness of night,
صبح‌دم چون تیغ گوهردار خود ** از نیام ظلمت شب بر کند
And the orient sun rolls up (makes an end of) night, this leviathan spews out all that it swallowed,
آفتاب شرق شب را طی کند ** از نهنگ آن خورده‌ها را قی کند
And we, delivered like Jonah from the belly of that leviathan, are dispersed into (the world of) scent and colour.
رسته چون یونس ز معده‌ی آن نهنگ ** منتشر گردیم اندر بو و رنگ
Like Jonah, the people give praise (to God), because they were restful in that darkness.2305
خلق چون یونس مسبح آمدند ** کاندر آن ظلمات پر راحت شدند
At the hour of dawn each one says, when he comes forth from the belly of the (great) Fish, Night,
هر یکی گوید به هنگام سحر ** چون ز بطن حوت شب آید به در
‘O Gracious One who dost deposit in lonesome (fearful) Night the treasure of Mercy and all these delicious experiences!
کای کریمی که در آن لیل وحش ** گنج رحمت بنهی و چندین چشش
By means of Night, which resembles the scaly leviathan, the eve (is made) keen, the ear fresh, and the body nimble.
چشم تیز و گوش تازه تن سبک ** از شب هم‌چون نهنگ ذوالحبک
Henceforth, with One like Thee (beside us), we will never flee from positions of fearful aspect.
از مقامات وحش‌رو زین سپس ** هیچ نگریزیم ما با چون تو کس
Moses deemed that (which he saw) to be fire, but it was (really) light: we regarded Night as a (hideous) negro, but it was (really) a houri.2310
موسی آن را نار دید و نور بود ** زنگیی دیدیم شب را حور بود
After this, we beg of Thee (only) the eye (that sees truly), in order that sticks and straws may not conceal the Sea (from us).’
بعد ازین ما دیده خواهیم از تو بس ** تا نپوشد بحر را خاشاک و خس
When the eyes of (Pharaoh’s) magicians were delivered from blindness, they were clapping their hands (joyfully), (though) deprived of these (bodily) hands and feet.
ساحران را چشم چون رست از عمی ** کف‌زنان بودند بی‌این دست و پا
What bandages the people’s eyes is nothing but means (secondary causes): whoever trembles (in anxiety) for (the loss of) means is not one of the Comrades.
چشم‌بند خلق جز اسباب نیست ** هر که لرزد بر سبب ز اصحاب نیست
But, O my comrades, God has opened the door to the Comrades and led them to the high-seat in the palace.
لیک حق اصحابنا اصحاب را ** در گشاد و برد تا صدر سرا
Through His hand the unworthy and the worthy are freed by Mercy from the bonds of servitude.2315
با کفش نامستحق و مستحق ** معتقان رحمت‌اند از بند رق
During (our) non-existence how were we worthy to attain to this spirituality and knowledge?
در عدم ما مستحقان کی بدیم ** که برین جان و برین دانش زدیم
O Thou who hast made every stranger (Thy) friend, and O Thou who hast given the rose as a robe of honour to the thorn,
ای بکرده یار هر اغیار را ** وی بداده خلعت گل خار را
Sift our dust a second time, make (our) nothing to be some thing once more!
خاک ما را ثانیا پالیز کن ** هیچ نی را بار دیگر چیز کن
Thou didst command this invocation (of Thee) from the beginning; else how should a creature of dust have dared (to do) this?
این دعا تو امر کردی ز ابتدا ** ورنه خاکی را چه زهره‌ی این بدی
Since—oh, wonder !—Thou didst command us to invoke Thee, cause this invocation of Thee to be answered favourably.2320
چون دعامان امر کردی ای عجاب ** این دعای خویش را کن مستجاب