The child knows the milk and yet he does not know it: (intellectual) consideration has no means of entrance here.
طفل داند هم نداند شیر را ** راه نبود این طرف تدبیر را
This circular (issued by Love) made the spirit crazy to find (both) the Opener and that which is opened (by Him).4050
گیج کرد این گردنامه روح را ** تا بیابد فاتح و مفتوح را
It (the spirit) is not crazy in going (on that quest); nay, (for) ’tis the Sea within it that bears it along, not a torrent or a river.
گیج نبود در روش بلک اندرو ** حاملش دریا بود نه سیل و جو
How should it (the spirit) find (God)? He that finds (God) becomes lost (in Him): like a torrent he is absorbed in the Ocean.
چون بیابد او که یابد گم شود ** هم‌چو سیلی غرقه‌ی قلزم شود
The seed is lost (in the earth): (only) then does it become a fig-tree. This is (the meaning of) “I did not give (you) the money till you died.”
دانه گم شد آنگهی او تین بود ** تا نمردی زر ندادم این بود
How, after they had stayed in hiding and tarried patiently for a long while in the capital of China, where the Emperor was enthroned, the eldest (brother) lost patience and said, “Farewell! I will go and present myself to the King. Either my feet will bring me to the object of my quest, or I will lose my head there as (I have already lost) my heart”— (The Persian translation of this Arabic verse is): “Either my feet will bring me to the object of my quest and desire, or I will give away my head there as (I have given away) my heart”— and how the good advice of his brothers was of no avail. “O thou that chidest those in love, let them alone! How shouldst thou direct a band which God has led astray?” And so forth.
بعد مکث ایشان متواری در بلاد چین در شهر تختگاه و بعد دراز شدن صبر بی‌صبر شدن آن بزرگین کی من رفتم الوداع خود را بر شاه عرضه کنم اما قدمی تنیلنی مقصودی او القی راسی کفادی ثم یا پای رساندم به مقصود و مراد یا سر بنهم هم‌چو دل از دست آن‌جا و نصیحت برادران او را سود ناداشتن یا عاذل العاشقین دع فة اضلها الله کیف ترشدها الی آخره
The eldest (brother) said, “O my brethren, from waiting (so long) this soul of mine is on the verge (of leaving my body).
آن بزرگین گفت ای اخوان من ** ز انتظار آمد به لب این جان من
I have become reckless, I can endure no more: this endurance has set me on fire.4055
لا ابالی گشته‌ام صبرم نماند ** مر مرا این صبر در آتش نشاند
My strength is exhausted by this fortitude: my plight is a warning to (all) lovers.
طاقت من زین صبوری طاق شد ** راقعه‌ی من عبرت عشاق شد
I am weary of my life in separation (from the beloved): ’tis hypocrisy to be alive in separation.
من ز جان سیر آمدم اندر فراق ** زنده بودن در فراق آمد نفاق
How long will the anguish of separation from her be killing me? Cut off my head, in order that Love may give me a (new) head.
چند درد فرقتش بکشد مرا ** سر ببر تا عشق سر بخشد مرا
My religion is, to be (kept) alive by Love: life (derived) from this (animal) soul and head is a disgrace to me.
دین من از عشق زنده بودنست ** زندگی زین جان و سر ننگ منست
The sword (of Love) sweeps the dust away from the lover's soul, because the sword is a wiper-out of sins.4060
تیغ هست از جان عاشق گردروب ** زانک سیف افتاد محاء الذنوب
When the bodily dust is gone, my moon shines: my spirit's moon finds a clear sky.
چون غبار تن بشد ماهم بتافت ** ماه جان من هوای صاف یافت
For ages, O adored one, I have been beating the drum of love for thee (to the tune of) ‘Lo, my life depends on my dying.’
عمرها بر طبل عشقت ای صنم ** ان فی متی حیاتی می‌زنم
My spirit has boasted that it is a water-bird: how should it lament the flood of tribulation?
دعوی مرغابی کردست جان ** کی ز طوفان بلا دارد فغان
What cares the duck for shipwreck? Her feet in the water are ship enough.
بط را ز اشکستن کشتی چه غم ** کشتی‌اش بر آب بس باشد قدم
My soul and body are (kept) alive by this boast: how should I refrain from making this boast?4065
زنده زین دعوی بود جان و تنم ** من ازین دعوی چگونه تن زنم
I am dreaming but I am not asleep; I am a boaster but I am not a liar.
خواب می‌بینم ولی در خواب نه ** مدعی هستم ولی کذاب نه
Though you behead me a hundred times, I am like a candle: I will burn brightly (still).
گر مرا صد بار تو گردن زنی ** هم‌چو شمعم بر فروزم روشنی
Though the stack (of my existence) catch fire (both) in front and behind, the stack (halo) of that Moon is enough for travellers in the night.
آتش ار خرمن بگیرد پیش و پس ** شب‌روان را خرمن آن ماه بس
Joseph was hidden and concealed from Jacob the prophet by the trickery of his brethren.
کرده یوسف را نهان و مختبی ** حیلت اخوان ز یعقوب نبی
They put him out of sight by an artifice, (but) at last his shirt gave an information.”4070
خفیه کردندش به حیلت‌سازیی ** کرد آخر پیرهن غمازیی
The two (brothers of the eldest prince) admonished him in converse, saying, “Do not ignore the dangers.
آن دو گفتندش نصیحت در سمر ** که مکن ز اخطار خود را بی‌خبر
Hark, do not put salt on our wounds! Beware, do not drink this poison rashly and in doubt (of the consequences).
هین منه بر ریش‌های ما نمک ** هین مخور این زهر بر جلدی و شک
How canst thou go without being counselled by a wise Shaykh, since thou hast not a discerning heart?
جز به تدبیر یکی شیخی خبیر ** چون روی چون نبودت قلبی بصیر
Woe to the unfledged bird that flies up to the zenith and falls into peril!”
وای آن مرغی که ناروییده پر ** بر پرد بر اوج و افتد در خطر
Intelligence is wings and feathers to a man: when he lacks intelligence, (he must rely on) the intelligence of a guide.4075
عقل باشد مرد را بال و پری ** چون ندارد عقل عقل رهبری
Either be victorious or in search of a victor: either have insight or be in search of one endowed with insight.
یا مظفر یا مظفرجوی باش ** یا نظرور یا نظرورجوی باش
Without (possession of) the key, namely, intelligence, this knocking at the door is prompted by self-will, not by right motives.
بی ز مفتاح خرد این قرع باب ** از هوا باشد نه از روی صواب
See a whole world ensnared by self-will and by wounds (harmful things) that look like remedies (beneficial things).
عالمی در دام می‌بین از هوا ** وز جراحت‌های هم‌رنگ دوا
The snake, (terrible) as death, stands (raises itself) on its breast, with a big leaf in its mouth in order to catch its prey.
مار استادست بر سینه چو مرگ ** در دهانش بهر صید اشگرف برگ
It stands erect, like a herb, amidst the herbage, (so that) the bird thinks it is the stalk of a plant.4080
در حشایش چون حشیشی او بپاست ** مرغ پندارد که او شاخ گیاست
When it (the bird) settles on the leaf for the purpose of eating, it falls into the mouth of the snake and (into the jaws of) death.
چون نشیند بهر خور بر روی برگ ** در فتد اندر دهان مار و مرگ
A crocodile opens its mouth: its teeth are surrounded by long worms.
کرده تمساحی دهان خویش باز ** گرد دندانهاش کرمان دراز
The worms were produced by the residue of food left in its teeth; and it gave them lodging there.
از بقیه‌ی خور که در دندانش ماند ** کرم‌ها رویید و بر دندان نشاند
The little birds see the worms and the food and imagine that coffin to be a meadow.
مرغکان بینند کرم و قوت را ** مرج پندارند آن تابوت را
When its mouth is filled with birds, it suddenly swallows them and closes its mouth (again).4085
چون دهان پر شد ز مرغ او ناگهان ** در کشدشان و فرو بندد دهان
Know that this world full of dessert (viands) and bread is like the open mouth of the crocodile.
این جهان پر ز نقل و پر ز نان ** چون دهان باز آن تمساح دان
O thou who scrapest together the means of livelihood, (in thy desire) for worms and morsels do not feel secure from the artfulness of the crocodile, (which is) Time.
بهر کرم و طعمه ای روزی‌تراش ** از فن تمساح دهر آمن مباش
A fox falls (and lies) flat under his earth: above his earth are deceptive grains,
روبه افتد پهن اندر زیر خاک ** بر سر خاکش حبوب مکرناک
In order that the heedless crow may approach them and the crafty one cunningly seize her by the leg.
تا بیاید زاغ غافل سوی آن ** پای او گیرد به مکر آن مکردان
Since there are a hundred thousand cunning tricks in animals, how (great) must be the cunning of Man who is superior (to all other animals)!4090
صدهزاران مکر در حیوان چو هست ** چون بود مکر بشر کو مهترست
In his hand (he carries) a copy of the Holy Book as (though he were) Zaynu ’l- ‘Ábidín; (but) in his sleeve a vengeful dagger.
مصحفی در کف چو زین‌العابدین ** خنجری پر قهر اندر آستین
He addresses thee smilingly—“O my lord,” (while) in his heart there is a Babylon of sorcery and guileful spells.
گویدت خندان کای مولای من ** در دل او بابلی پر سحر و فن
(He is) deadly poison, (though) in appearance he is honey and milk. Beware, do not go (on thy way) save in company with a wise (spiritual) preceptor.