The star shows the way in (desert) sands and on the sea: fix thine eye on the (spiritual) Star, for he is the one to be followed.
نجم اندر ریگ و دریا رهنماست ** چشم اندر نجم نه کو مقتداست
Keep thine eye always paired with (unseparated from) his face: do not stir up dust by way of discussion and argument,2645
چشم را با روی او می‌دار جفت ** گرد منگیزان ز راه بحث و گفت
Because the Star will be hidden by that dust: the eye is better than the stumbling tongue.
زانک گردد نجم پنهان زان غبار ** چشم بهتر از زبان با عثار
(Be silent) in order that he may speak whose innermost garment is (Divine) inspiration which lays the dust and does not stir up trouble.
تا بگوید او که وحیستش شعار ** کان نشاند گرد و ننگیزد غبار
When Adam became the theatre of (Divine) inspiration and love, his rational soul revealed (to him) the knowledge of the Names.
چون شد آدم مظهر وحی و وداد ** ناطقه‌ی او علم الاسما گشاد
His tongue, (reading) from the page of his heart, recited the name of everything as it (really) is.
نام هر چیزی چنانک هست آن ** از صحیفه‌ی دل روی گشتش زبان
Through his (inward) vision his tongue was divulging the properties and quiddities of all things.2650
فاش می‌گفتی زبان از ریتش ** جمله را خاصیت و ماهیتش
(It was bestowing) such a name as fits the things (named), not so as to call a catamite a lion (hero).
آنچنان نامی که اشیا را سزد ** نه چنانک حیز را خواند اسد
Nine hundred years Noah (walked) in the straight way, and every day he had a new sermon to preach.
نوح نهصد سال در راه سوی ** بود هر روزیش تذکیر نوی
His ruby (lip) drew its eloquence from the corundum (precious jewel) in the hearts (of prophets): he had not read (mystical books like) the Risála or the Qútu ’l-qulúb.
لعل او گویا ز یاقوت القلوب ** نه رساله خوانده نه قوت القلوب
He had never learned to preach from (studying) commentaries; nay, (he learned) from the fountain of revelations and from the exposition (set forth) by the spirit—
وعظ را ناموخته هیچ از شروح ** بلک ینبوع کشوف و شرح روح
From the wine that (is so potent that) when it is quaffed the water of speech gushes from (the mouth of) the dumb,2655
زان میی کان می چو نوشیده شود ** آب نطق از گنگ جوشیده شود
And the new-born child becomes an eloquent divine and, like the Messiah (Christ), recites (words of) mature wisdom.
طفل نوزاده شود حبر فصیح ** حکمت بالغ بخواند چون مسیح
The prophet David learned a hundred odes (melodies) from the mountain that gained from that wine (the gift of) sweet song.
از کهی که یافت زان می خوش‌لبی ** صد غزل آموخت داود نبی
All the birds left off chirping and joined their voices with King David as accompanists.
جمله مرغان ترک کرده چیک چیک ** هم‌زبان و یار داود ملیک
What wonder that a bird should be enraptured by him, since (even) iron obeyed the call of his hand?
چه عجب که مرغ گردد مست او ** هم شنود آهن ندای دست او
A roaring wind became murderous to (the people of) ‘Ád, (but) to Solomon it became (serviceable) as a carrier.2660
صرصری بر عاد قتالی شده ** مر سلیمان را چو حمالی شده
A roaring wind carried on its head the throne of the king (Solomon) a month's journey every morn and eve.
صرصری می‌برد بر سر تخت شاه ** هر صباح و هر مسا یک ماهه راه
It became both a carrier and a spy for him, making the talk of the absent to be apprehended by him.
هم شده حمال و هم جاسوس او ** گفت غایب را کنان محسوس او
The waft of air that caught the words of the absent would hasten to the ear of the king,
باد دم که گفت غایب یافتی ** سوی گوش آن ملک بشتافتی
Saying, “Such-and-such an one said so-and-so just now, O mighty Solomon of auspicious fortune!”
که فلانی این چنین گفت این زمان ** ای سلیمان مه صاحب‌قران
How the mouse made an arrangement with the frog, saying, “I cannot come to you in the water when I want (to see you). There must be some means of communication between us, so that when I come to the river-bank I may be able to let you know, and when you come to the mouse-hole you may be able to let me know, etc.”
تدبیر کردن موش به چغز کی من نمی‌توانم بر تو آمدن به وقت حاجت در آب میان ما وصلتی باید کی چون من بر لب جو آیم ترا توانم خبر کردن و تو چون بر سر سوراخ موش‌خانه آیی مرا توانی خبر کردن الی آخره
This topic is endless. One day the mouse said to the frog, “O lamp of intelligence,2665
این سخن پایان ندارد گفت موش ** چغز را روزی کای مصباح هوش
At times I wish to talk with you in secret, and you are gambolling in the water.
وقتها خواهم که گویم با تو راز ** تو درون آب داری ترک‌تاز
I am on the river-bank, crying aloud for you, (but) you in the water do not hear the wailing of lovers.
بر لب جو من ترا نعره‌زنان ** نشنوی در آب ناله‌ی عاشقان
(When we meet) at this appointed time, O brave (frog), I never become weary of conversing with you.”
من بدین وقت معین ای دلیر ** می‌نگردم از محاکات تو سیر
The (ritual) prayer is five times (daily), but the guide for lovers is (the Verse), (they who are) in prayer continually.
پنج وقت آمد نماز و رهنمون ** عاشقان را فی صلاة دائمون
The wine-headache that is in those heads is not relieved by five (times) nor by five hundred thousand.2670
نه به پنج آرام گیرد آن خمار ** که در آن سرهاست نی پانصد هزار
“Visit once a week” is not the ration for lovers; the soul of the sincere (lovers) has an intense craving to drink.
نیست زر غبا وظیفه‌ی عاشقان ** سخت مستسقیست جان صادقان
“Visit once a week” is not the ration for (those) fishes, since they feel no spiritual joy without the Sea.
Notwithstanding the crop-sickness of the fishes, the water of this Sea, which is a tremendous place, is but a single draught (too little to satisfy them).
آب این دریا که هایل بقعه‌ایست ** با خمار ماهیان خود جرعه‌ایست
To the lover one moment of separation is as a year; to him a (whole) year's uninterrupted union is a (fleeting) fancy.
یک دم هجران بر عاشق چو سال ** وصل سالی متصل پیشش خیال
Love craves to drink and seeks him who craves to drink: this (Love) and that (lover) are at each other's heels, like Day and Night.2675
عشق مستسقیست مستسقی‌طلب ** در پی هم این و آن چون روز و شب
Day is in love with Night and has lost control of itself; when you look (inwardly), (you will see that) Night is (even) more in love with it.
روز بر شب عاشقست و مضطرست ** چون ببینی شب برو عاشق‌ترست
Never for one instant do they cease from seeking; never for one moment do they cease from pursuing each other.
نیستشان از جست‌وجو یک لحظه‌ایست ** از پی همشان یکی دم ایست نیست
This one has caught the foot of that one, and that one the ear of this one: this one is distraught with that one, and that one is beside itself for this one.
این گرفته پای آن آن گوش این ** این بر آن مدهوش و آن بی‌هوش این
In the heart of the beloved the lover is all: Wámiq is always in the heart of ‘Adhrá.
در دل معشوق جمله عاشق است ** در دل عذرا همیشه وامق است
In the lover's heart is naught but the beloved: there is nothing to separate and divide them.2680
در دل عاشق به جز معشوق نیست ** در میانشان فارق و فاروق نیست
These two bells are on one camel: how, then, in regard to these twain should (the injunction), “Visit once a week,” be admissible?
بر یکی اشتر بود این دو درا ** پس چه زر غبا بگنجد این دو را
Did any one (ever) pay recurring visits to himself? Was any one (ever) a companion to himself at regular intervals?
هیچ کس با خویش زر غبا نمود ** هیچ کس با خود به نوبت یار بود
That (of which I speak) is not the (sort of) oneness that reason apprehends: the apprehension of this (oneness) depends on a man's dying (to self);
آن یکیی نه که عقلش فهم کرد ** فهم این موقوف شد بر مرگ مرد
And if it were possible to perceive this (oneness) by means of reason, wherefore should self-violence have become a duty?
ور به عقل ادراک این ممکن بدی ** قهر نفس از بهر چه واجب شدی
How, with such (infinite) mercy as He hath, would the King of intellect say unnecessarily “Kill thyself”?2685
با چنان رحمت که دارد شاه هش ** بی‌ضرورت چون بگوید نفس کش
How the mouse exerted himself to the utmost in supplication and humble entreaty and besought the water-frog to grant him access (at all times).
مبالغه کردن موش در لابه و زاری و وصلت جستن از چغز آبی
He (the mouse) said, “O dear and affectionate friend, without (seeing) thy face I have not a moment's rest.
گفت کای یار عزیز مهرکار ** من ندارم بی‌رخت یک‌دم قرار