(For example), some one cries aloud in his dream and gives a hundred thousand discussions and communications,
آن یکی در خواب نعره می‌زند ** صد هزاران بحث و تلقین می‌کند
(While) this (other), sitting beside him, is unaware (of it): ’tis really he who is asleep and deaf to (all) that turmoil and tumult.
این نشسته پهلوی او بی‌خبر ** خفته خود آنست و کر زان شور و شر
And he whose wooden horse is shattered and sunk in the water (of the sea), he in sooth is the fish.4630
وان کسی کش مرکب چوبین شکست ** غرقه شد در آب او خود ماهیست
He is neither silent nor speaking: he is a marvel: there is no name to describe his state.
نه خموشست و نه گویا نادریست ** حال او را در عبارت نام نیست
He does not belong to these two (categories), (and yet) that prodigy is (really) both: to explain this would transgress the limits of due reverence.
نیست زین دو هر دو هست آن بوالعجب ** شرح این گفتن برونست از ادب
This comparison is poor and unsuccessful, but in the sensible (world) there was none better than this (to be found).
این مثال آمد رکیک و بی‌ورود ** لیک در محسوس ازین بهتر نبود
The death of the eldest prince, and how the middle brother came to his funeral—for the youngest was confined to his bed by illness; and how the King treated the middle brother with great affection, so that he too was crippled (captivated) by his kindness; (and how) he remained with the King, and a hundred thousand spoils (precious gifts), from the unseen and visible worlds, were conferred upon him by the fortune and favour of the King; with an exposition of some part thereof.
متوفی شدن بزرگین از شه‌زادگان و آمدن برادر میانین به جنازه‌ی برادر کی آن کوچکین صاحب‌فراش بود از رنجوری و نواختن پادشاه میانین را تا او هم لنگ احسان شد ماند پیش پادشاه صد هزار از غنایم غیبی و غنی بدو رسید از دولت و نظر آن شاه مع تقریر بعضه
The youngest (brother) was ill, and (so) the middle one came alone to the funeral of the eldest.
کوچکین رنجور بود و آن وسط ** بر جنازه‌ی آن بزرگ آمد فقط
(When) the King espied him, he said with a purpose, “Who is this?—for he is of that sea, and he too is a fish.”4635
شاه دیدش گفت قاصد کین کیست ** که از آن بحرست و این هم ماهیست
Then the announcer said, “He is a son of the same father: this brother is younger than that (deceased) brother.”
پس معرف گفت پور آن پدر ** این برادر زان برادر خردتر
The King greeted him affectionately, saying, “Thou art a keepsake (from thy brother to me)”; and by this enquiry (gracious attention) made him too his prey.
شه نوازیدش که هستی یادگار ** کرد او را هم بدان پرسش شکار
In consequence of the kindness shown (to him) by the King, that wretched man, (who was) roasted (in the fire of love), found in his body a soul other than the (animal) soul.
از نواز شاه آن زار حنیذ ** در تن خود غیر جان جانی بدیذ
He felt within his heart a sublime emotion which the Súfí does not experience during a hundred chilas.
در دل خود دید عالی غلغله ** که نیابد صوفی آن در صد چله
Court-yard and wall and mountain woven of stone seemed to split open before him like a laughing (bursting) pomegranate.4640
عرصه و دیوار و کوه سنگ‌بافت ** پیش او چون نار خندان می‌شکافت
One by one, the atoms (of the universe) were momently opening their doors to him, like tents, in a hundred diverse ways.
ذره ذره پیش او هم‌چون قباب ** دم به دم می‌کرد صدگون فتح باب
The door would become now the window, now the sunbeams; the earth would become now the wheat, now the bushel.
باب گه روزن شدی گاه شعاع ** خاک گه گندم شدی و گاه صاع
In (men's) eyes the heavens are very old and threadbare; in his eye ’twasa new creation at every moment.
در نظرها چرخ بس کهنه و قدید ** پیش چشمش هر دمی خلق جدید
When the beauteous spirit is delivered from the body, no doubt an eye like this will be conferred upon it by (Divine) destiny.
روح زیبا چونک وا رست از جسد ** از قضا بی شک چنین چشمش رسد
A hundred thousand mysteries were revealed to him: he beheld that which the eyes of the initiated behold.4645
صد هزاران غیب پیشش شد پدید ** آنچ چشم محرمان بیند بدید
He opened (the inward) eye (and gazed) on the (ideal) form of that which he had (only) read in books.
آنچ او اندر کتب بر خوانده بود ** چشم را در صورت آن بر گشود
From the dust of the mighty King's horse he obtained a precious collyrium for his eyesight.
از غبار مرکب آن شاه نر ** یافت او کحل عزیزی در بصر
In such a garden of flowers he was trailing his skirt, while every part of him was crying, “Is there any more?”
برچنین گلزار دامن می‌کشید ** جزو جزوش نعره زن هل من مزید
The flowers that grow from plants are (living but) a moment; the flowers that grow from Reason are (ever) fresh.
Know that (all) the delightful sciences known to us are (only) two or three bunches of flowers from that Garden.
علم‌های با مزه‌ی دانسته‌مان ** زان گلستان یک دو سه گل‌دسته دان
We are devoted to these two or three bunches of flowers because we have shut the Garden-door on ourselves.
زان زبون این دو سه گل دسته‌ایم ** که در گلزار بر خود بسته‌ایم
Alas, O (dear) soul, (that) on account of (thy greed for) bread such (admirable) keys are always dropping from thy fingers!
آن‌چنان مفتاح‌ها هر دم بنان ** می‌فتد ای جان دریغا از بنان
And if for a moment thou art relieved from preoccupation with bread, thou danglest about the chádar and (givest thyself up to) thy passion for women;
ور دمی هم فارغ آرندت ز نان ** گرد چادر گردی و عشق زنان
And then, when (the sea of) thy dropsy (lust) breaks into billows, thou must needs have under thy sway a (whole) city full of bread and women.4655
باز استسقات چون شد موج‌زن ** ملک شهری بایدت پر نان و زن
(At first) thou wert (only) a snake: (now) indeed thou hast become a dragon. Thou hadst (only) one head: now thou hast seven heads.
مار بودی اژدها گشتی مگر ** یک سرت بود این زمانی هفت‌سر
Hell is a seven-headed dragon: thy greed is the bait and Hell the snare.
اژدهای هفت‌سر دوزخ بود ** حرص تو دانه‌ست و دوزخ فخ بود
Pull the snare to pieces, burn the bait, open new doors in this (bodily) tenement!
دام را بدران بسوزان دانه را ** باز کن درهای نو این خانه را
O sturdy beggar, unless thou art a lover (of God), thou hast (only) an echo, like the unconscious mountain.
چون تو عاشق نیستی ای نرگدا ** هم‌چو کوهی بی‌خبر داری صدا
How should the mountain possess a voice of its own? The echo is reflected from another, O trusty man.4660
کوه را گفتار کی باشد ز خود ** عکس غیرست آن صدا ای معتمد
In the same fashion as thy speech is the reflexion of another, so all thy feelings are nothing but a reflexion.
گفت تو زان سان که عکس دیگریست ** جمله احوالت به جز هم عکس نیست
Both thy anger and thy pleasure are (only) reflected from others, (like) the joy of the procuress and the rage of the night-patrol.
خشم و ذوقت هر دو عکس دیگران ** شادی قواده و خشم عوان
Pray, what (harm) did that poor fellow do to the night-patrol that he should punish and torment him in revenge?
آن عوان را آن ضعیف آخر چه کرد ** که دهد او را به کینه زجر و درد
How long (wilt thou follow) the glittering phantom reflected (from another)?Strive to make this (experience) actual for thyself,
تا بکی عکس خیال لامعه ** جهد کن تا گرددت این واقعه
So that thy words will be (prompted) by thy immediate feelings, and thy flight will be made with thine own wings and pinions.4665
تا که گفتارت ز حال تو بود ** سیر تو با پر و بال تو بود
’Tis with alien feathers that the arrow captures its prey; consequently it gets no share of the bird's flesh;
صید گیرد تیر هم با پر غیر ** لاجرم بی‌بهره است از لحم طیر
(But) the falcon brings its quarry from the mountains itself; consequently the king lets it eat partridge and starling.
باز صید آرد به خود از کوهسار ** لاجرم شاهش خوراند کبک و سار
The speech that is not (derived) from (Divine) inspiration springs from self-will: it is like dust (floating) in the air and among the motes (in the sunbeams).
منطقی کز وحی نبود از هواست ** هم‌چو خاکی در هوا و در هباست
If this saying appear to the Khwája to be erroneous, recite a few lines at the beginning of (the Súra) Wa’l-Najm.
گر نماید خواجه را این دم غلط ** ز اول والنجم بر خوان چند خط
Down to (the words), Mohammed does not speak from self-will: ’tis only (a speech) gained by inspiration.4670
تا که ما ینطق محمد عن هوی ** ان هو الا بوحی احتوی
O Ahmad (Mohammed), since thou despairest not of (receiving) inspiration, leave investigation and conjecture to the corporealists;
احمدا چون نیستت از وحی یاس ** جسمیان را ده تحری و قیاس
For in case of necessity a carcase is lawful (food), but there is no need to investigate (when one is) in the Ka‘ba of union.
کز ضرورت هست مرداری حلال ** که تحری نیست در کعبه‌ی وصال
Whosoever wilfully adopts a heresy without investigation and the utmost efforts to discover the right way,
بی‌تحری و اجتهادات هدی ** هر که بدعت پیشه گیرد از هوی
The wind (of self-will) will lift him up and kill him, like (the people of) ‘Ád: he is no Solomon that it should waft his throne along.
هم‌چو عادش بر برد باد و کشد ** نه سلیمانست تا تختش کشد
For ‘Ád (and those like them) the wind is a treacherous carrier: (they are) as a lamb in the hands of a glutton,4675
عاد را با دست حمال خذول ** هم‌چو بره در کف مردی اکول
Which he lays in his lap as though it were his own child and carries away to slaughter like a butcher.
هم‌چو فرزندش نهاده بر کنار ** می‌برد تا بکشدش قصاب‌وار
That wind was (the punishment) for ‘Ád because of their pride: they indeed deemed it a friend, (but) it was (really) a stranger (foe).
عاد را آن باد ز استکبار بود ** یار خود پنداشتند اغیار بود