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3
1118-1167

  • راجعون گفت و رجوع این سان بود ** که گله وا گردد و خانه رود
  • He (God) hath said, “(Verily, to Him we are) returning”; and the return is in the same wise as a herd turns back and goes home.
  • چونک واگردید گله از ورود ** پس فتد آن بز که پیش آهنگ بود
  • When the herd has turned back from (after) going down to water, the goat that was the leader (now) falls behind (becomes the hindmost),
  • پیش افتد آن بز لنگ پسین ** اضحک الرجعی وجوه العابسین 1120
  • And the lame hindmost goat is now in front: the return caused the faces to laugh of them that were frowning (before).
  • از گزافه کی شدند این قوم لنگ ** فخر را دادند و بخریدند ننگ
  • How did this party (the prophets and saints) become lame and give up glory and purchase ignominy in vain?
  • پا شکسته می‌روند این قوم حج ** از حرج راهیست پنهان تا فرج
  • This party go on the pilgrimage (to Reality) with broken legs, (because) there is a secret way from straitness to ease.
  • دل ز دانشها بشستند این فریق ** زانک این دانش نداند آن طریق
  • This company washed their hearts (clean) of (the exoteric) kinds of knowledge, because this knowledge does not know that Way.
  • دانشی باید که اصلش زان سرست ** زانک هر فرعی به اصلش رهبرست
  • (In order to tread this Way) one needs a knowledge whereof the root is Yonder, inasmuch as every branch is a guide to its root.
  • هر پری بر عرض دریا کی پرد ** تا لدن علم لدنی می‌برد 1125
  • How should every wing fly across the breadth of the Sea? (Only) the esoteric knowledge will bear (thee) to the Presence (of God).
  • پس چرا علمی بیاموزی به مرد ** کش بباید سینه را زان پاک کرد
  • Why, then, should you teach a man the knowledge of which it behoves him to purify his breast?
  • پس مجو پیشی ازین سر لنگ باش ** وقت وا گشتن تو پیش آهنگ باش
  • Therefore do not seek to be in front: be lame on this side, and be the leader at the moment of return.
  • آخرون السابقون باش ای ظریف ** بر شجر سابق بود میوه‌ی طریف
  • O clever one, be thou (according to the Prophet's saying, “We are) the hindmost and the foremost”: the fresh fruit is prior to the tree.
  • گرچه میوه آخر آید در وجود ** اولست او زانک او مقصود بود
  • Although the fruit comes last into being, it is the first, because it was the object.
  • چون ملایک گوی لا علم لنا ** تا بگیرد دست تو علمتنا 1130
  • Say, like the angels, “We have no knowledge,” to the end that “Thou hast taught us” may take thy hand (come to thy aid).
  • گر درین مکتب ندانی تو هجا ** همچو احمد پری از نور حجی
  • If in this school thou dost not know the alphabet, (yet) thou art filled, like Ahmad (Mohammed), with the light of Reason.
  • گر نباشی نامدار اندر بلاد ** گم نه‌ای الله اعلم بالعباد
  • If thou art not famous in the world, (yet) thou art not lost: God knoweth best concerning His servants.
  • اندر آن ویران که آن معروف نیست ** از برای حفظ گنجینه‌ی زریست
  • A treasure of gold is (hidden), for safety's sake, in a desolate spot that is not well-known.
  • موضع معروف کی بنهند گنج ** زین قبل آمد فرج در زیر رنج
  • How should they deposit the treasure in a well-known place? On this account it is said, “Joy is (hidden) beneath sorrow.”
  • خاطر آرد بس شکال اینجا ولیک ** بسکلد اشکال را استور نیک 1135
  • Here the mind may bring (suggest) many difficulties, but a good beast will break the tether.
  • هست عشقش آتشی اشکال‌سوز ** هر خیالی را بروبد نور روز
  • His (God's) love is a fire that consumes difficulties: the daylight sweeps away every phantom.
  • هم از آن سو جو جواب ای مرتضا ** کین سال آمد از آن سو مر ترا
  • O thou with whom He is pleased, seek the answer from the same quarter from which this question came to thee.
  • گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست
  • The cornerless corner of the heart is a King's highway: the radiance that is neither of the east nor of the west is (derived) from a Moon.
  • تو ازین سو و از آن سو چون گدا ** ای که معنی چه می‌جویی صدا
  • Why on this side and on that, like a beggar, O mountain of Reality, art thou seeking the echo?
  • هم از آن سو جو که وقت درد تو ** می‌شوی در ذکر یا ربی دوتو 1140
  • Seek (the answer) from the same quarter to which, in the hour of pain, thou bendest low, crying repeatedly, “O my Lord!”
  • وقت درد و مرگ آن سو می‌نمی ** چونک دردت رفت چونی اعجمی
  • In the hour of pain and death thou turnest in that direction: how, when thy pain is gone, art thou ignorant?
  • وقت محنت گشته‌ای الله گو ** چونک محنت رفت گویی راه کو
  • At the time of tribulation thou hast called unto God, (but) when the tribulation is gone, thou sayest, “Where is the way?”
  • این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن
  • This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),
  • وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب
  • While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).
  • عقل جزوی گاه چیره گه نگون ** عقل کلی آمن از ریب المنون 1145
  • The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time.
  • عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر
  • Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!
  • ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم
  • Why have I steeped myself in the discourse, so that from story-telling I have become a story?
  • من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین
  • I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.
  • این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار
  • This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.
  • آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق 1150
  • That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy.
  • لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست
  • The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present?
  • ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست
  • His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two.
  • یک تنی او را پدر ما را پسر ** بام زیر زید و بر عمرو آن زبر
  • One individual is to him father and to us son: the roof is below Zayd and above ‘Amr.
  • نسبت زیر و زبر شد زان دو کس ** سقف سوی خویش یک چیزست بس
  • The relation of “below” and “above” arises from those two persons: as regards itself, the roof is one thing only.
  • نیست مثل آن مثالست این سخن ** قاصر از معنی نو حرف کهن 1155
  • These expressions are not (exactly) similar to that (doctrine of spiritual timelessness): they are a comparison: the old words fall short of the new meaning.
  • چون لب جو نیست مشکا لب ببند ** بی لب و ساحل بدست این بحر قند
  • Since there is no river-marge, close thy lips, O waterskin: this Sea of candy hath (ever) been without marge or shore.
  • فرستادن فرعون به مداین در طلب ساحران
  • How Pharaoh sent (messengers) to the cities in search of the magicians.
  • چونک موسی بازگشت و او بماند ** اهل رای و مشورت را پیش خواند
  • When Moses had returned (home) and he (Pharaoh) remained (with his own people), he called his advisers and counsellors to his presence.
  • آنچنان دیدند کز اطراف مصر ** جمع آردشان شه و صراف مصر
  • They deemed it right that the King and Ruler of Egypt should assemble them (the magicians) from all parts of Egypt.
  • او بسی مردم فرستاد آن زمان ** هر نواحی بهر جمع جادوان
  • Thereupon he sent many men in every direction to collect the sorcerers.
  • هر طرف که ساحری بد نامدار ** کرد پران سوی او ده پیک کار 1160
  • In whatsoever region there was a renowned magician, he set flying towards him ten active couriers.
  • دو جوان بودند ساحر مشتهر ** سحر ایشان در دل مه مستمر
  • There were two youths, famous magicians: their magic penetrated into the heart of the moon.
  • شیر دوشیده ز مه فاش آشکار ** در سفرها رفته بر خمی سوار
  • They milked the moon publicly and openly; in their journeys they went mounted on a wine-jar.
  • شکل کرباسی نموده ماهتاب ** آن بپیموده فروشیده شتاب
  • They caused the moonshine to appear like a piece of linen: they measured and sold it speedily,
  • سیم برده مشتری آگه شده ** دست از حسرت به رخها بر زده
  • And took the silver away: the purchaser, on becoming aware (of the fraud), would smite his hand upon his cheeks in grief.
  • صد هزاران همچنین در جادوی ** بوده منشی و نبوده چون روی 1165
  • They were the inventors of a hundred thousand such (tricks) in sorcery, and were not (following others) like the rhyme-letter.
  • چون بدیشان آمد آن پیغام شاه ** کز شما شاهست اکنون چاره‌خواه
  • When the King's message reached them, (to this effect): “The king is now desiring help from you,
  • از پی آنک دو درویش آمدند ** بر شه و بر قصر او موکب زدند
  • Because two dervishes have come and marched in force against the King and his palace.