’Tis the day of (their) kingship and pride and sovereignty, if thou hast (even) an atom of knowledge of them.800
روز ملکست و گش و شاهنشهی ** گر تو یک ذره ازیشان آگهی
And if thou hast not (this) knowledge, go, weep for thyself, for thou art disbelieving in the removal (from this world to the next) and in the assembly at the Last Judgement.
ور نه‌ای آگه برو بر خود گری ** زانک در انکار نقل و حشری
Mourn for thy corrupt heart and religion, for it (thy heart) sees naught but this old earth.
بر دل و دین خرابت نوحه کن ** که نمی‌بیند جز این خاک کهن
Or if it is seeing (the spiritual world), why is it not brave and supporting (others) and self-sacrificing and fully contented?
ور همی‌بیند چرا نبود دلیر ** پشتدار و جانسپار و چشم‌سیر
In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?
در رخت کو از می دین فرخی ** گر بدیدی بحر کو کف سخی
He that has beheld the River does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”805
آنک جو دید آب را نکند دریغ ** خاصه آن کو دید آن دریا و میغ
Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.
تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانه‌ی گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند
The ant trembles for a grain (of wheat) because it is blind to the goodly threshing-floors.
مور بر دانه بدان لرزان شود ** که ز خرمنهای خوش اعمی بود
It drags a grain along greedily and fearfully, for it does not see such a noble stack of winnowed wheat (as is there).
می‌کشد آن دانه را با حرص و بیم ** که نمی‌بیند چنان چاش کریم
The Owner of the threshing-floor is saying (to the ant), “Hey, thou who in thy blindness deemest nothing something,
صاحب خرمن همی‌گوید که هی ** ای ز کوری پیش تو معدوم شی
Hast thou regarded that (alone) as belonging to My threshing-floors, so that thou art devoted with (all) thy soul to that (single) grain?”
تو ز خرمنهای ما آن دیده‌ای ** که در آن دانه به جان پیچیده‌ای
O thou who in semblance art (insignificant as) a mote, look at Saturn; thou art a lame ant: go, look at Solomon.810
ای به صورت ذره کیوان را ببین ** مور لنگی رو سلیمان را ببین
Thou art not this body: thou art that (spiritual) Eye. If thou hast beheld the spirit, thou art delivered from the body.
تو نه‌ای این جسم تو آن دیده‌ای ** وا رهی از جسم گر جان دیده‌ای
Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.
آدمی دیده‌ست باقی گوشت و پوست ** هرچه چشمش دیده است آن چیز اوست
A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.
کوه را غرقه کند یک خم ز نم ** منفذش چون باز باشد سوی یم
When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).
چون به دریا راه شد از جان خم ** خم با جیحون برآرد اشتلم
For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.815
زان سبب قل گفته‌ی دریا بود ** هرچه نطق احمدی گویا بود
All his words were pearls of the Sea, for his heart had a passage into the Sea.
گفته‌ی او جمله در بحر بود ** که دلش را بود در دریا نفوذ
Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?
داد دریا چون ز خم ما بود ** چه عجب در ماهیی دریا بود
The sensual eye is fixed on the form of the thoroughfare: thou art regarding it as a thoroughfare, but he (the Perfect Man) as a permanent abode.
چشم حس افسرد بر نقش ممر ** تش ممر می‌بینی و او مستقر
This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.
این دوی اوصاف دید احولست ** ورنه اول آخر آخر اولست
Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.820
هی ز چه معلوم گردد این ز بعث ** بعث را جو کم کن اندر بعث بحث
The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”
شرط روز بعث اول مردنست ** زانک بعث از مرده زنده کردنست
Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).
جمله عالم زین غلط کردند راه ** کز عدم ترسند و آن آمد پناه
Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
از کجا جوییم علم از ترک علم ** از کجا جوییم سلم از ترک سلم
Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
از کجا جوییم هست از ترک هست ** از کجا جوییم سیب از ترک دست
O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.825
هم تو تانی کرد یا نعم المعین ** دیده‌ی معدوم‌بین را هست بین
The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
دیده‌ای کو از عدم آمد پدید ** ذات هستی را همه معدوم دید
(But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
این جهان منتظم محشر شود ** گر دو دیده مبدل و انور شود
These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
زان نماید این حقایق ناتمام ** که برین خامان بود فهمش حرام
Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.
نعمت جنات خوش بر دوزخمی ** شد محرم گرچه حق آمد سخی
The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.830
در دهانش تلخ آید شهد خلد ** چون نبود از وافیان در عهد خلد
Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
مر شما را نیز در سوداگری ** دست کی جنبد چو نبود مشتری
How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
کی نظاره اهل بخریدن بود ** آن نظاره گول گردیدن بود
(He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
پرس پرسان کین به چند و آن به چند ** از پی تعبیر وقت و ریش‌خند
(’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
از ملولی کاله می‌خواهد ز تو ** نیست آن کس مشتری و کاله‌جو
He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).835
کاله را صد بار دید و باز داد ** جامه کی پیمود او پیمود باد
What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
کو قدوم و کر و فر مشتری ** کو مزاح گنگلی سرسری
Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
چونک در ملکش نباشد حبه‌ای ** جز پی گنگل چه جوید جبه‌ای
He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
در تجارت نیستش سرمایه‌ای ** پس چه شخص زشت او چه سایه‌ای
The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
مایه در بازار این دنیا زرست ** مایه آنجا عشق و دو چشم ترست
Whoever went to market without any capital, his life passed and he speedily returned in disappointment.840
هر که او بی‌مایه‌ی بازار رفت ** عمر رفت و بازگشت او خام تفت
“Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
هی کجا بودی برادر هیچ جا ** هی چه پختی بهر خوردن هیچ با
Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
مشتری شو تا بجنبد دست من ** لعل زاید معدن آبست من
Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
مشتری گرچه که سست و باردست ** دعوت دین کن که دعوت واردست
Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
باز پران کن حمام روح گیر ** در ره دعوت طریق نوح گیر
Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?845
خدمتی می‌کن برای کردگار ** با قبول و رد خلقانت چه کار
Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را
A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
آن یکی می‌زد سحوری بر دری ** درگهی بود و رواق مهتری
(Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
نیم‌شب می‌زد سحوری را به جد ** گفت او را قایلی کای مستمد
Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
اولا وقت سحر زن این سحور ** نیم‌شب نبود گه این شر و شور
And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
دیگر آنک فهم کن ای بوالهوس ** که درین خانه درون خود هست کس