His moisture (grace) is nourishment for the garden of spirits; His breath revives him that has died of anguish.
پرورش مر باغ جانها را نمش ** زنده کرده مرده‌ی غم را دمش
He does not (only) bestow (on you) the entire kingdom of the base world; He bestows a hundred thousand kingdoms of diverse kinds.
نه همه ملک جهان دون دهد ** صد هزاران ملک گوناگون دهد
God gave him (Joseph), in addition to the kingdom of beauty, the kingdom of interpretation (of dreams) without his having studied and taken lessons (in that science).
بر سر ملک جمالش داد حق ** ملکت تعبیر بی‌درس و سبق
The kingdom of beauty led him to prison; the kingdom of knowledge led him to Saturn.
ملکت حسنش سوی زندان کشید ** ملکت علمش سوی کیوان کشید
Because of his knowledge and skill (in interpretation) the King (of Egypt) became his slave: the kingdom of knowledge is more praiseworthy than the kingdom of beauty.3105
شه غلام او شد از علم و هنر ** ملک علم از ملک حسن استوده‌تر
Return to the Story of the man who incurred (great) debts and his coming to Tabríz in hope of (enjoying) the favour of the Inspector of Police.
رجوع کردن به حکایت آن شخص وام کرده و آمدن او به امید عنایت آن محتسب سوی تبریز
The poor stranger, (who was) afflicted with fear on account of his debts, set out on the way to that Abode of Peace.
آن غریب ممتحن از بیم وام ** در ره آمد سوی آن دارالسلام
He went to Tabríz and the rose-garden district: his hope was reclining (luxuriously) on roses.
شد سوی تبریز و کوی گلستان ** خفته اومیدش فراز گل ستان
From the glorious imperial city of Tabríz darted (beams of) light upon light (and shed radiance) on his hope.
زد ز دارالملک تبریز سنی ** بر امیدش روشنی بر روشنی
His spirit was laughing for (joy in) that orchard of (noble) men and the fragrant breeze (blowing) from Joseph and the Egypt of union.
جانش خندان شد از آن روضه‌ی رجال ** از نسیم یوسف و مصر وصال
He cried, “O cameleer, let my camel kneel for me (to alight): my help is come and my need is flown.3110
گفت یا حادی انخ لی ناقتی ** جاء اسعادی و طارت فاقتی
Kneel down, O my camel! All goes well: verily, Tabríz is the place where princes alight (and abide).
ابرکی یا ناقتی طاب الامور ** ان تبریزا مناخات الصدور
Graze, O my camel, round the meadows: verily Tabríz is for us the most excellent source of bountifulness.
اسرحی یا ناقتی حول الریاض ** ان تبریزا لنا نعم المفاض
O camel-driver, unload the camels: ’tis the city of Tabríz and the district of the rose-garden.
ساربانا بار بگشا ز اشتران ** شهر تبریزست و کوی گلستان
This garden hath the splendour of Paradise: this Tabríz hath the brilliance of Heaven.
فر فردوسیست این پالیز را ** شعشعه‌ی عرشیست این تبریز را
At every moment of time joy-enkindling odours diffused by the Spirit (are floating down) from above the empyrean upon the inhabitants of Tabríz.”3115
هر زمانی نور روح‌انگیز جان ** از فراز عرش بر تبریزیان
When the poor stranger sought the Inspector's house, the people told him that the loved one had passed away.
چون وثاق محتسب جست آن غریب ** خلق گفتندش که بگذشت آن حبیب
“The day before yesterday,” they said, “he removed from this world: (every) man and woman is pale (with grief) for the calamity that has overtaken him.
او پریر از دار دنیا نقل کرد ** مرد و زن از واقعه‌ی او روی‌زرد
That celestial peacock went to Heaven, when the scent (intimation) of Heaven reached him from invisible messengers.
رفت آن طاوس عرشی سوی عرش ** چون رسید از هاتفانش بوی عرش
Although his shadow was the refuge of people (seeking protection), the Sun rolled it up very quickly.
سایه‌اش گرچه پناه خلق بود ** در نوردید آفتابش زود زود
He pushed off his boat from this beach the day before yesterday: the Khwája had become sated with this house of sorrow.”3120
راند او کشتی ازین ساحل پریر ** گشته بود آن خواجه زین غم‌خانه سیر
The (poor) man shrieked and fell senseless: you would say that he too had given up the ghost (and followed) on the heels (of his friend).
نعره‌ای زد مرد و بیهوش اوفتاد ** گوییا او نیز در پی جان بداد
Then they threw julep and water on his face: his fellow-travellers wept and bewailed his plight.
پس گلاب و آب بر رویش زدند ** همرهان بر حالتش گریان شدند
He remained unconscious till nightfall, and then his soul returned, half-dead, from the Unseen.
تا به شب بی‌خویش بود و بعد از آن ** نیم مرده بازگشت از غیب جان
How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثم الذین کفروا بربهم یعدلون
When he came to his senses, he said, “O Maker, I am a sinner: I was setting my hopes on (Thy) creatures.
چون به هوش آمد بگفت ای کردگار ** مجرمم بودم به خلق اومیدوار
Though the Khwája had shown great generosity, (yet) that was never a match for Thy bounty.3125
گرچه خواجه بس سخاوت کرده بود ** هیچ آن کفو عطای تو نبود
He gave the cap, but Thou the head filled with intelligence; he gave the coat, but Thou the tall figure and stature (of its wearer).
او کله بخشید و تو سر پر خرد ** او قبا بخشید و تو بالا و قد
He gave me gold, but Thou the hand that counts gold; he gave me the beast for riding, but Thou the mind that rides it.
او زرم داد و تو دست زرشمار ** او ستورم داد و تو عقل سوار
The Khwája gave me the candle, but Thou the cool (bright and cheerful) eye; the Khwája gave me the dessert, but Thou the food-receiving (stomach).
خواجه شمعم دادو تو چشم قریر ** خواجه نقلم داد و تو طعمه‌پذیر
He gave me the stipend, but Thou life and animate existence; his promise was gold, but Thy promise the pure things (of the spirit).
او وظیفه داد و تو عمر و حیات ** وعده‌اش زر وعده‌ی تو طیبات
He gave me a house, but Thou the sky and the earth: in Thy house he and a hundred like him (grow) fat.3130
او وثاقم داد و تو چرخ و زمین ** در وثاقت او و صد چون او سمین
Gold is Thine: he did not create gold. Bread is Thine: bread came to him from Thee.
زر از آن تست زر او نافرید ** نان از آن تست نان از تش رسید
Thou also gavest him generosity and pity, and his joy was increased by (showing) that generosity.
آن سخا و رحم هم تو دادیش ** کز سخاوت می‌فزودی شادیش
I made him my qibla (object of desire): I let the original qibla-Maker fall (into neglect).”
من مرورا قبله‌ی خود ساختم ** قبله‌ساز اصل را انداختم
Where were we when the Judge of Judgement (Day) was sowing reason in the water and clay (of Adam)?—
ما کجا بودیم کان دیان دین ** عقل می‌کارید اندر آب و طین
Since (’twas for us that) He was producing the sky from non-existence and spreading this carpet of earth,3135
چون همی کرد از عدم گردون پدید ** وین بساط خاک را می‌گسترید
And making lamps of the stars, and of the (four) natural properties a lock together with the keys (to open it).
ز اختران می‌ساخت او مصباح‌ها ** وز طبایع قفل با مفتاح‌ها
Oh, how many structures hidden (from sight) and plain to see has He enclosed in this roof (heaven) and this carpet (earth)!
ای بسا بنیادها پنهان و فاش ** مضمر این سقف کرد و این فراش
Adam is the astrolabe of the attributes of (Divine) Sublimity: the nature of Adam is the theatre for His revelations.
آدم اصطرلاب اوصاف علوست ** وصف آدم مظهر آیات اوست
Whatever appears in him (Adam) is the reflexion of Him, just as the moon is reflected in the water of the river.
هرچه در وی می‌نماید عکس اوست ** هم‌چو عکس ماه اندر آب جوست
The figures (cut) on the “spider” (uppermost tablet) on his astrolabe are there for the sake of (typifying) the Eternal Attributes,3140
بر صطرلابش نقوش عنکبوت ** بهر اوصاف ازل دارد ثبوت
In order that its “spider” may give lessons in exposition of the sky of the Unseen and the sun of the Spirit.
تا ز چرخ غیب وز خورشید روح ** عنکبوتش درس گوید از شروح
Without a (spiritual) astronomer (to explain their significance), the “spider” and this astrolabe which guides aright fall (uselessly) into the hands of the vulgar.
عنکبوت و این صطرلاب رشاد ** بی‌منجم در کف عام اوفتاد
God bestowed (knowledge of) this (spiritual) astronomy on the prophets: for (the mysteries of) the Unseen an eye that observes the Unseen is necessary.
انبیا را داد حق تنجیم این ** غیب را چشمی بباید غیب‌بین
These (worldly) generations fell into the well of the present world: every one saw in the well his own reflexion.
در چه دنیا فتادند این قرون ** عکس خود را دید هر یک چه درون
Know that what appears to you in the well is (really) from outside; else you are (like) the lion that plunged into the well (and was drowned).3145
از برون دان آنچ در چاهت نمود ** ورنه آن شیری که در چه شد فرود
A hare led him astray, saying, “O such-and-such, this furious lion (thy rival) is at the bottom of the well.
برد خرگوشیش از ره کای فلان ** در تگ چاهست آن شیر ژیان
Go into the well and wreak vengeance on him: tear off his head, since thou art mightier than he.”
در رو اندر چاه کین از وی بکش ** چون ازو غالب‌تری سر بر کنش
That (blind) follower of authority was subjugated by the hare: he was filled with boiling (fury) by his own fancy.
آن مقلد سخره‌ی خرگوش شد ** از خیال خویشتن پر جوش شد
He did not say, “This image is not produced by the water: this is not (produced) by anything except the changing activity of the (Divine) Changer.”
او نگفت این نقش داد آب نیست ** این به جز تقلیب آن قلاب نیست
So when you, O slave to the six (directions), wreak vengeance on your enemy you are in error concerning all the six.3150
تو هم از دشمن چو کینی می‌کشی ** ای زبون شش غلط در هر ششی