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6
94-143

  • Saying, “Why in thy baseness and blindness hast thou made a qibla other than me of stars that give no true guidance?
  • که چرا جز من نجوم بی‌هدی  ** قبله کردی از لیمی و عمی 

  • Displeasing to thee are the words of that trusty one in the Qur’án—‘I love not them that set.’ 95
  • تا خوشت ناید مقال آن امین  ** در نبی که لا احب الا فلین 

  • (Prompted) by Quzah, thou hast girt thyself (for service) before the moon: hence thou art vexed by (the sign announced in the Verse) and the moon shall be split asunder.
  • از قزح در پیش مه بستی کمر  ** زان همی رنجی ز وانشق القمر 

  • Thou disbelievest that the sun shall be folded up: in thy opinion the sun is of the highest degree.
  • منکری این را که شمس کورت  ** شمس پیش تست اعلی‌مرتبت 

  • Thou deemest change of weather to be caused by the stars: thou art displeased with (the text) when the star shall fall.
  • از ستاره دیده تصریف هوا  ** ناخوشت آید اذا النجم هوی 

  • Verily, the moon produces no greater effect than bread: O many a loaf of bread that severs the vein of life!
  • خود مثرتر نباشد مه ز نان  ** ای بسا نان که ببرد عرق جان 

  • Verily, (the planet) Venus produces no greater effect than water: O many a water that has destroyed the body! 100
  • خود مثرتر نباشد زهره زآب  ** ای بسا آبا که کرد او تن خراب 

  • Love of those (stars) is (implanted) in thy soul, and the advice of thy friend strikes (only) on the outer skin of thy ear.
  • مهر آن در جان تست و پند دوست  ** می‌زند بر گوش تو بیرون پوست 

  • (If) our advice takes no hold of thee, O great man, know that neither does thy advice take any hold of us.
  • پند ما در تو نگیرد ای فلان  ** پند تو در ما نگیرد هم بدان 

  • (Thy ears are closed) unless, perchance, the special (sovereign) key (to open them) come from the Friend to whom belong the keys of the heavens.”
  • جز مگر مفتاح خاص آید ز دوست  ** که مقالید السموات آن اوست 

  • This discourse is like the stars and the moon (in splendour), but without the command of God it makes no impression.
  • این سخن هم‌چون ستاره‌ست و قمر  ** لیک بی‌فرمان حق ندهد اثر 

  • The impression made by this star (which is) beyond locality strikes (only) on ears that seek inspiration, 105
  • این ستاره‌ی بی‌جهت تاثیر او  ** می‌زند بر گوشهای وحی‌جو 

  • Saying, “Come ye from (the world of) locality to the world without spatial relations, in order that the wolf may not tear you to pieces in checkmate (utter discomfiture).”
  • کی بیایید از جهت تا بی‌جهات  ** تا ندراند شما را گرگ مات 

  • Since its pearl-scattering radiance is such (as has been mentioned), the sun of the present world may be described as its bat.
  • آنچنان که لمعه‌ی درپاش اوست  ** شمس دنیا در صفت خفاش اوست 

  • The seven blue (celestial) spheres are in servitude to it; the courier moon is fevered and wasted away by it.
  • هفت چرخ ازرقی در رق اوست  ** پیک ماه اندر تب و در دق اوست 

  • Venus lays her hand upon it to beseech (its favour); Jupiter comes forward to offer to it the ready money of his soul.
  • زهره چنگ مسله در وی زده  ** مشتری با نقد جان پیش آمده 

  • Saturn is eager to kiss its hand, but he does not regard himself as worthy of that honour. 110
  • در هوای دستبوس او زحل  ** لیک خود را می‌نبیند از محل 

  • On account of it, Mars has inflicted so many wounds on his hands and feet; and on account of it Mercury has broken a hundred pens.
  • دست و پا مریخ چندین خست ازو  ** وآن عطارد صد قلم بشکست ازو 

  • All these stars (planets) are at war with the astronomer, saying, “O thou who hast let the spirit go and hast preferred colour (vanity),
  • با منجم این همه انجم به جنگ  ** کای رها کرده تو جان بگزیده رنگ 

  • It is the spirit, and we all are (mere) colour and designs: the star (spark) of every thought in it is the soul of the (material) stars.”
  • جان ویست و ما همه رنگ و رقوم  ** کوکب هر فکر او جان نجوم 

  • Where is thought (in relation to it)? There all is pure light: this word “thought” is (used only) for thy sake, O thinker.
  • فکر کو آنجا همه نورست پاک  ** بهر تست این لفظ فکر ای فکرناک 

  • Every (material) star hath its house on high: our star is not contained in any house. 115
  • هر ستاره خانه دارد در علا  ** هیچ خانه در نگنجد نجم ما 

  • How should that which burns (transcends) place (spatial relations) enter into space? How should there be a limit for the illimitable light?
  • جای سوز اندر مکان کی در رود  ** نور نامحدود را حد کی بود 

  • But they (the mystics) use a comparison and illustration, in order that a loving feeble-minded man may apprehend (the truth).
  • لیک تمثیلی و تصویری کنند  ** تا که در یابد ضعیفی عشقمند 

  • ’Tis not a simile, but ’tis a parable for the purpose of releasing (melting) the frozen intellect.
  • مثل نبود لیک باشد آن مثال  ** تا کند عقل مجمد را گسیل 

  • The intellect is strong in the head but weak in the legs, because it is sick of heart (spiritually decayed) though sound of body (materially flourishing).
  • عقل سر تیزست لیکن پای سست  ** زانک دل ویران شدست و تن درست 

  • Their (the unspiritual men's) intellect is deeply involved in the dessert (pleasures) of this world: never, never do they think of abandoning sensuality. 120
  • عقلشان در نقل دنیا پیچ پیچ  ** فکرشان در ترک شهوت هیچ هیچ 

  • In the hour of pretension their breasts are (glowing) like the orient sun, (but) in the hour of pious devotion their endurance is (brief) as the lightning.
  • صدرشان در وقت دعوی هم‌چو شرق  ** صبرشان در وقت تقوی هم‌چو برق 

  • A learned man who shows self-conceit in (displaying) his talents is faithless as the world at the time for keeping faith.
  • عالمی اندر هنرها خودنما  ** هم‌چو عالم بی‌وفا وقت وفا 

  • At the time when he regards himself (with pride) he is not contained in the world: he has become lost in the gullet and belly, like bread.
  • وقت خودبینی نگنجد در جهان  ** در گلو و معده گم گشته چو نان 

  • (Yet) all these (evil) qualities of theirs may become good: evil does not remain when it turns to seeking good.
  • این همه اوصافشان نیکو شود  ** بد نماند چونک نیکوجو شود 

  • If egoism is foul-smelling like semen, (yet) when it attains unto the spirit (spirituality) it gains light. 125
  • گر منی گنده بود هم‌چون منی  ** چون به جان پیوست یابد روشنی 

  • Every mineral that sets its face towards (aspires to evolve into) the plant (the vegetative state)—life grows from the tree of its fortune.
  • هر جمادی که کند رو در نبات  ** از درخت بخت او روید حیات 

  • Every plant that turns its face towards the (animal) spirit drinks, like Khizr, from the Fountain of Life.
  • هر نباتی کان به جان رو آورد  ** خضروار از چشمه‌ی حیوان خورد 

  • Once more, when the (animal) spirit sets its face towards the (Divine) Beloved, it lays down its baggage (and passes) into the life without end.
  • باز جان چون رو سوی جانان نهد  ** رخت را در عمر بی‌پایان نهد 

  • How an inquirer asked (a preacher) about a bird that was supposed to have settled on the wall of a city—“Is its head more excellent and estimable and noble and honourable or its tail?”—and how the preacher gave him a reply suited to the measure of his understanding.
  • سال سایل از مرغی کی بر سر ربض شهری نشسته باشد سر او فاضل‌ترست و عزیزتر و شریف‌تر و مکرم‌تر یا دم او و جواب دادن واعظ سایل را به قدر فهم او 

  • One day an inquirer said to a preacher, “O thou who art the pulpit's most eminent expounder,
  • واعظی را گفت روزی سایلی  ** کای تو منبر را سنی‌تر قایلی 

  • I have a question to ask. Answer my question in this assembly-place, O possessor of the marrow (of wisdom). 130
  • یک سالستم بگو ای ذو لباب  ** اندرین مجلس سالم را جواب 

  • A bird has settled on the city-wall: which is better—its head or its tail?”
  • بر سر بارو یکی مرغی نشست  ** از سر و از دم کدامینش بهست 

  • He replied, “If its face is to the town and its tail to the country, know that its face is better than its tail;
  • گفت اگر رویش به شهر و دم به ده  ** روی او از دم او می‌دان که به 

  • But if its tail is towards the town and its face to the country, be the dust on that tail and spring away from its face.”
  • ور سوی شهرست دم رویش به ده  ** خاک آن دم باش و از رویش بجه 

  • A bird flies to its nest by means of wings: the wings of Man are aspiration, O people.
  • مرغ با پر می‌پرد تا آشیان  ** پر مردم همتست ای مردمان 

  • (In the case of) the lover who is soiled with good and evil, do not regard the good and evil; (only) regard the aspiration. 135
  • عاشقی که آلوده شد در خیر و شر  ** خیر و شر منگر تو در همت نگر 

  • If a falcon be white and beyond compare, (yet) it becomes despicable when it hunts a mouse;
  • باز اگر باشد سپید و بی‌نظیر  ** چونک صیدش موش باشد شد حقیر 

  • And if there be an owl that has desire for the king, it is (noble as) the falcon's head: do not regard the hood.
  • ور بود چغدی و میل او به شاه  ** او سر بازست منگر در کلاه 

  • Man, no bigger than a kneading-trough (scooped in a log), has surpassed (in glory) the heavens and the aether (the empyrean).
  • آدمی بر قد یک طشت خمیر  ** بر فزود از آسمان و از اثیر 

  • Did this heaven ever hear (the words) We have honoured which this sorrowful Man heard (from God)?
  • هیچ کرمنا شنید این آسمان  ** که شنید این آدمی پر غمان 

  • Did any one offer to earth and sky (his) beauty and reason and eloquence and fond affection? 140
  • بر زمین و چرخ عرضه کرد کس  ** خوبی و عقل و عبارات و هوس 

  • Didst thou ever display to heaven thy beauty of countenance and thy sureness of judgement in (matters of) opinion?
  • جلوه کردی هیچ تو بر آسمان  ** خوبی روی و اصابت در گمان 

  • Didst thou ever, O son, offer thy silvery limbs to the pictured forms in the bath-house?
  • پیش صورتهای حمام ای ولد  ** عرضه کردی هیچ سیم‌اندام خود 

  • (No); thou leavest those houri-like figures and displayest thyself to a half-blind old woman.
  • بگذری زان نقشهای هم‌چو حور  ** جلوه آری با عجوز نیم‌کور