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6
725-774

  • When two rungs out of a hundred are wanting, the striver will be forbidden to (set foot on) the roof. 725
  • چون ز صد پایه دو پایه کم بود  ** بام را کوشنده نامحرم بود 

  • When the rope lacks one ell out of a hundred, how should the water go from the well into the bucket?
  • چون رسن یک گز ز صد گز کم بود  ** آب اندر دلو از چه کی رود 

  • O Amír, you will not experience the wreck of this ship (of self-existence) till you put into it the last mann.
  • غرق این کشتی نیابی ای امیر  ** تا بننهی اندرو من الاخیر 

  • Know that the last mann is fundamental, for it is (like) the (piercing) star that rises at night: it wrecks the ship of evil suggestion and error.
  • من آخر اصل دان کو طارقست  ** کشتی وسواس و غی را غارقست 

  • The ship of (self-)consciousness, when it is utterly wrecked, becomes (like) the sun in the blue vault (of heaven).
  • آفتاب گنبد ازرق شود  ** کشتی هش چونک مستغرق شود 

  • Inasmuch as you have not died, your agony has been prolonged: be extinguished in the dawn, O candle of Tiráz! 730
  • چون نمردی گشت جان کندن دراز  ** مات شو در صبح ای شمع طراز 

  • Know that the Sun of the world is hidden till our stars have become hidden.
  • تا نگشتند اختران ما نهان  ** دانک پنهانست خورشید جهان 

  • Wield the mace against yourself: shatter egoism to pieces, for the bodily eye is (as) cottonwool in the ear.
  • گرز بر خود زن منی در هم شکن  ** زانک پنبه‌ی گوش آمد چشم تن 

  • You are wielding the mace against yourself, O base man: this egoism is the reflexion of yourself in (the mirror of) my actions.
  • گرز بر خود می‌زنی خود ای دنی  ** عکس تست اندر فعالم این منی 

  • You have seen the reflexion of yourself in (the mirror of) my form and have risen in fury to fight with yourself,
  • عکس خود در صورت من دیده‌ای  ** در قتال خویش بر جوشیده‌ای 

  • Like the lion who went down into the well; (for) he fancied that the reflexion of himself was his enemy.” 735
  • هم‌چو آن شیری که در چه شد فرو  ** عکس خود را خصم خود پنداشت او 

  • Beyond any doubt, negation (not-being) is the opposite of (real) being, (and this is) in order that by means of the (one) opposite you may gain a little knowledge of the (other) opposite.
  • نفی ضد هست باشد بی‌شکی  ** تا ز ضد ضد را بدانی اندکی 

  • At this time there is no (means of) making (God) known except (by) denying the opposite: in this (earthly) life no moment is without a snare.
  • این زمان جز نفی ضد اعلام نیست  ** اندرین نشات دمی بی‌دام نیست 

  • O you who possess sincerity, (if) you want that (Reality) unveiled, choose death and tear off the veil—
  • بی‌حجابت باید آن ای ذو لباب  ** مرگ را بگزین و بر دران حجاب 

  • Not such a death that you will go into a grave, (but) a death consisting of (spiritual) transformation, so that you will go into a Light.
  • نه چنان مرگی که در گوری روی  ** مرگ تبدیلی که در نوری روی 

  • (When) a man grows up, his childhood dies; (when) he becomes a (fair-complexioned) Greek, he washes out the dye (swarthy colour) of the Ethiopian. 740
  • مرد بالغ گشت آن بچگی بمرد  ** رومیی شد صبغت زنگی سترد 

  • (When) earth becomes gold, its earthly aspect remains not; (when) sorrow becomes joy, the thorn of sorrowfulness remains not.
  • خاک زر شد هیات خاکی نماند  ** غم فرج شد خار غمناکی نماند 

  • Hence Mustafá (Mohammed) said, “O seeker of the mysteries, (if) you wish to see a dead man living—
  • مصطفی زین گفت کای اسرارجو  ** مرده را خواهی که بینی زنده تو 

  • Walking on the earth, like living men; (yet he is) dead and his spirit is gone to heaven;
  • می‌رود چون زندگان بر خاکدان  ** مرده و جانش شده بر آسمان 

  • (One) whose spirit hath a dwelling-place on high at this moment, (so that) if he die, his spirit is not translated,
  • جانش را این دم به بالا مسکنیست  ** گر بمیرد روح او را نقل نیست 

  • Because it has been translated before death: this (mystery) is understood (only) by dying, not by (using one's) reason; 745
  • زانک پیش از مرگ او کردست نقل  ** این بمردن فهم آید نه به عقل 

  • Translation it is, (but) not like the translation of the spirits of the vulgar: it resembles a removal (during life) from one place to another—
  • نقل باشد نه چو نقل جان عام  ** هم‌چو نقلی از مقامی تا مقام 

  • If any one wish to see a dead man walking thus visibly on the earth,
  • هرکه خواهد که ببیند بر زمین  ** مرده‌ای را می‌رود ظاهر چنین 

  • Let him behold Abú Bakr, the devout, (who) through being a true witness (siddíq) became the Prince of the Resurrected.
  • مر ابوبکر تقی را گو ببین  ** شد ز صدیقی امیرالمحشرین 

  • In this (earthly) life look at the Siddíq (Abú Bakr), that you may believe more firmly in the Resurrection.”
  • اندرین نشات نگر صدیق را  ** تا به حشر افزون کنی تصدیق را 

  • Mohammed, then, was a hundred (spiritual) resurrections here and now, for he was dissolved (naughted) in dying to (temporal) loosing and binding. 750
  • پس محمد صد قیامت بود نقد  ** زانک حل شد در فنای حل و عقد 

  • Ahmad (Mohammed) is the twice-born in this world: he was manifestly a hundred resurrections.
  • زاده‌ی ثانیست احمد در جهان  ** صد قیامت بود او اندر عیان 

  • They asked him concerning the Resurrection, saying, “O (thou who art the) Resurrection, how long is the way to the Resurrection?”
  • زو قیامت را همی‌پرسیده‌اند  ** ای قیامت تا قیامت راه چند 

  • And often he would say with mute eloquence, “Does any one ask (me who am) the Resurrection concerning the Resurrection?”
  • با زبان حال می‌گفتی بسی  ** که ز محشر حشر را پرسید کسی 

  • Hence the Messenger of good tidings said, (speaking) symbolically, “Die before ye die, O nobles,
  • بهر این گفت آن رسول خوش‌پیام  ** رمز موتوا قبل موت یا کرام 

  • Even as I have died before death and brought from Yonder this fame and renown.” 755
  • هم‌چنانک مرده‌ام من قبل موت  ** زان طرف آورده‌ام این صیت و صوت 

  • Do thou, then, become the (spiritual) resurrection and (thereby) see (experience) the resurrection: this (becoming) is the necessary condition for seeing (knowing and experiencing the real nature of) anything.
  • پس قیامت شو قیامت را ببین  ** دیدن هر چیز را شرطست این 

  • Until thou become it, thou wilt not know it completely, whether it be light or darkness.
  • تا نگردی او ندانی‌اش تمام  ** خواه آن انوار باشد یا ظلام 

  • (If) thou become Reason, thou wilt know Reason perfectly; if thou become Love, thou wilt know Love's (flaming) wick.
  • عقل گردی عقل را دانی کمال  ** عشق گردی عشق را دانی ذبال 

  • I would declare plainly the proof of this assertion, if there were an understanding fit to receive it.
  • گفتمی برهان این دعوی مبین  ** گر بدی ادراک اندر خورد این 

  • Figs are very cheap in this vicinity, if a fig-eating bird should arrive as a guest. 760
  • هست انجیر این طرف بسیار و خوار  ** گر رسد مرغی قنق انجیرخوار 

  • (All), whether men or women, in the whole world are continually in the death-agony and are dying.
  • در همه عالم اگر مرد و زنند  ** دم به دم در نزع و اندر مردنند 

  • Regard their words as the (final) injunctions which a father gives at that moment to his son,
  • آن سخنشان را وصیتها شمر  ** که پدر گوید در آن دم با پسر 

  • That thereby consideration and pity may grow (in thy heart), so that the root of hatred and jealousy and enmity may be cut off.
  • تا بروید عبرت و رحمت بدین  ** تا ببرد بیخ بغض و رشک و کین 

  • Look on thy kinsman with that intention, so that thy heart may burn (with pity) for his death-agony.
  • تو بدان نیت نگر در اقربا  ** تا ز نزع او بسوزد دل ترا 

  • “Everything that is coming will come”: deem it (to have come) here and now, deem thy friend to be in the death-agony and in the act of losing (his life). 765
  • کل آت آت آن را نقد دان  ** دوست را در نزع و اندر فقد دان 

  • And if (selfish) motives debar (thee) from this insight, cast these motives out of thy bosom;
  • وز غرضها زین نظر گردد حجاب  ** این غرضها را برون افکن ز جیب 

  • And if thou canst not (cast them out), do not stand inertly in a state of incapacity: know that with (every) incapable there is a goodly Incapacitator.
  • ور نیاری خشک بر عجزی مه‌ایست  ** دانک با عاجز گزیده معجزیست 

  • Incapacity is a chain: He laid it upon thee: thou must open thine eye to (behold) Him who lays the chain.
  • عجز زنجیریست زنجیرت نهاد  ** چشم در زنجیرنه باید گشاد 

  • Therefore make humble entreaty, saying, “O Guide (in the ways) of life, I was free, (and now) I have fallen into bondage: what is the cause of this?
  • پس تضرع کن کای هادی زیست  ** باز بودم بسته گشتم این ز چیست 

  • I have planted my foot in evil more firmly (than ever), for through Thy omnipotence verily I am (engaged) in a losing business all the time. 770
  • سخت‌تر افشرده‌ام در شر قدم  ** که لفی خسرم ز قهرت دم به دم 

  • I have been deaf to Thy admonitions: while professing to be an idol-breaker, I have (really) been an idol-maker.
  • از نصیحتهای تو کر بوده‌ام  ** بت‌شکن دعوی و بت‌گر بوده‌ام 

  • Is it more incumbent (on me) to think of Thy works or of death? (Of death): death is like autumn, and Thou art (the root which is) the origin of the leaves.”
  • یاد صنعت فرض‌تر یا یاد مرگ  ** مرگ مانند خزان تو اصل برگ 

  • For years this death has been beating the drum, (but only when it is) too late is your ear moved (to listen).
  • سالها این مرگ طبلک می‌زند  ** گوش تو بیگاه جنبش می‌کند 

  • In his agony he (the heedless man) cries from his (inmost) soul, “Alas, I am dying!” Has Death made you aware of himself (only) now?
  • گوید اندر نزع از جان آه مرگ  ** این زمان کردت ز خود آگاه مرگ