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3
3737-3786

  • منبتش را سوختی از بیخ و بن ** که دگر تازه نگشتی آن کهن
  • And burn up from root and bottom the soil whence its plants grow, so that the old (withered) ones would never again become fresh.
  • گر ترش‌رویست آن دی مشفق است ** صیف خندانست اما محرقست
  • If December is sour-faced, (yet) it is kind; summer is laughing, but (none the less) it is burning (destroying).
  • چونک قبض آید تو در وی بسط بین ** تازه باش و چین میفکن در جبین
  • When (spiritual) contraction comes, behold expansion therein: be fresh (cheerful) and do not let wrinkles fall on your brow.
  • کودکان خندان و دانایان ترش ** غم جگر را باشد و شادی ز شش 3740
  • Children are laughing, and sages are sour: sorrow appertains to the liver, and joy arises from the lungs.
  • چشم کودک همچو خر در آخرست ** چشم عاقل در حساب آخرست
  • The eye of the child, like (that of) the ass, is (fixed) on the stall; the eye of the wise man is (engaged) in reckoning the end.
  • او در آخر چرب می‌بیند علف ** وین ز قصاب آخرش بیند تلف
  • He (the child) sees the rich fodder in the stall, while this (wise man) sees his ultimate end to be death by (the hand of) the Butcher.
  • آن علف تلخست کین قصاب داد ** بهر لحم ما ترازویی نهاد
  • That fodder is bitter (in the end), for this Butcher gave it: He set up a pair of scales for our flesh.
  • رو ز حکمت خور علف کان را خدا ** بی غرض دادست از محض عطا
  • Go, eat the fodder of wisdom which God hath given (us) disinterestedly from pure bounty.
  • فهم نان کردی نه حکمت ای رهی ** زانچ حق گفتت کلوا من رزقه 3745
  • O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision.
  • رزق حق حکمت بود در مرتبت ** کان گلوگیرت نباشد عاقبت
  • God's provision in the (present) stage (of your existence) is wisdom that will not choke you at the last (in the world hereafter).
  • این دهان بستی دهانی باز شد ** کو خورنده‌ی لقمه‌های راز شد
  • (If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.
  • گر ز شیر دیو تن را وابری ** در فطام اوبسی نعمت خوردی
  • If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.
  • ترک‌جوشش شرح کردم نیم‌خام ** از حکیم غزنوی بشنو تمام
  • I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' ill-boiled meat: hear (it) in full from the Sage of Ghazna.
  • در الهی‌نامه گوید شرح این ** آن حکیم غیب و فخرالعارفین 3750
  • In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter).
  • غم خور و نان غم‌افزایان مخور ** زانک عاقل غم خورد کودک شکر
  • (He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”
  • قند شادی میوه‌ی باغ غمست ** این فرح زخمست وآن غم مرهمست
  • The sugar of joy (hereafter) is the fruit of the garden of sorrow (here): this (sensual) joy is the wound and that (spiritual) sorrow is the plaster.
  • غم چو بینی در کنارش کش به عشق ** از سر ربوه نظر کن در دمشق
  • When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.
  • عاقل از انگور می بیند همی ** عاشق از معدوم شی بیند همی
  • The wise man is seeing the wine in the grape, the lover (of God) is seeing the thing (entity) in the non-existent.
  • جنگ می‌کردند حمالان پریر ** تو مکش تا من کشم حملش چو شیر 3755
  • The day before yesterday the porters were quarrelling (and crying), “Don't you lift (it), let me lift his load (and carry it off) like a lion!”
  • زانک زان رنجش همی‌دیدند سود ** حمل را هر یک ز دیگر می‌ربود
  • Since they were seeing profit in that toil, each one was snatching the load from the other.
  • مزد حق کو مزد آن بی‌مایه کو ** این دهد گنجیت مزد و آن تسو
  • What comparison is there between God's reward and the reward given by that worthless creature? The former gives you a treasure as your reward, and the latter a groat.
  • گنج زری که چو خسپی زیر ریگ ** با تو باشد ان نباشد مردریگ
  • (God gives you) a golden treasure that remains with you when you lie (buried) under the sand and is not left as a heritage.
  • پیش پیش آن جنازه‌ت می‌دود ** مونس گور و غریبی می‌شود
  • It runs before your hearse and becomes your companion in the tomb and in the state where all is strange.
  • بهر روز مرگ این دم مرده باش ** تا شوی با عشق سرمد خواجه‌تاش 3760
  • For the sake of your death-day be dead (to self), now, in order that you may be made everlasting through love, O fellow-servant.
  • صبر می‌بیند ز پرده‌ی اجتهاد ** روی چون گلنار و زلفین مراد
  • Through the curtain of the struggle (against self) renunciation sees the face like a pomegranate-flower and the two tresses of the Desired One.
  • غم چو آیینه‌ست پیش مجتهد ** کاندرین ضد می‌نماید روی ضد
  • Sorrow is as a mirror before the struggler, for in this contrary there appears the face of the (other) contrary.
  • بعد ضد رنج آن ضد دگر ** رو دهد یعنی گشاد و کر و فر
  • After the (one) contrary, (which is) pain, the other contrary, that is, gladness and triumph, shows its face.
  • این دو وصف از پنجه‌ی دستت ببین ** بعد قبض مشت بسط آید یقین
  • Observe these two qualities (contraction and expansion) in the fingers of your hand: assuredly after the closing of the fist comes the opening.
  • پنجه را گر قبض باشد دایما ** یا همه بسط او بود چون مبتلا 3765
  • If the fingers be always closed or entirely (invariably) open, he (their owner) is like an afflicted person.
  • زین دو وصفش کار و مکسب منتظم ** چون پر مرغ این دو حال او را مهم
  • His work and action is regulated by these two qualities: these two conditions are (as) important for him as the bird's wings (to the bird).
  • چونک مریم مضطرب شد یک زمان ** همچنانک بر زمین آن ماهیان
  • When Mary was all at once dismayed, like those fishes on land,
  • گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست
  • [How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”]
  • بانگ بر وی زد نمودار کرم ** که امین حضرتم از من مرم
  • The Exemplar of (Divine) Bounty cried out to her, “I am the trusted (messenger) of the Lord: be not afraid of me.
  • از سرافرازان عزت سرمکش ** از چنین خوش محرمان خود درمکش
  • Do not turn thy head away from the exalted (favourites) of (Divine) Majesty, do not withdraw thyself from such goodly confidants.”
  • این همی گفت و ذباله‌ی نور پاک ** از لبش می‌شد پیاپی بر سماک 3770
  • He was saying this, and (meanwhile) from his lips a wick (ray) of pure light was going up to Simák (Arcturus) step by step (uninterruptedly).
  • از وجودم می‌گریزی در عدم ** در عدم من شاهم و صاحب علم
  • “Thou art fleeing from my existence into non-existence (the Unseen World): in non-existence I am a King and standard-bearer.
  • خود بنه و بنگاه من در نیستیست ** یکسواره نقش من پیش ستیست
  • Verily, my home and dwelling-place is in non-existence: solely my (outward) form is before the Lady (Mary).
  • مریما بنگر که نقش مشکلم ** هم هلالم هم خیال اندر دلم
  • O Mary, look (well), for I am a difficult form (to apprehend): I am both a new moon and a phantasy in the heart.
  • چون خیالی در دلت آمد نشست ** هر کجا که می‌گریزی با توست
  • When a phantasy comes into thy heart and settles (there), it is (still) with thee wheresoever thou fleest—
  • جز خیالی عارضی باطلی ** کو بود چون صبح کاذب آفلی 3775
  • Except an unsubstantial and vain phantasy which is one that sinks (and disappears) like the false dawn.
  • من چو صبح صادقم از نور رب ** که نگردد گرد روزم هیچ شب
  • I am of the light of the Lord, like the true dawn, for no night prowls around my day.
  • هین مکن لاحول عمران زاده‌ام ** که ز لاحول این طرف افتاده‌ام
  • Hark, do not cry Lá hawl against me, O daughter of ‘Imrán, for I have descended hither from Lá hawl.
  • مر مرا اصل و غذا لاحول بود ** نور لاحولی که پیش از قول بود
  • Lá hawl was my origin and sustenance—the light of that Lá hawl which was prior to the spoken word.
  • تو همی‌گیری پناه ازمن به حق ** من نگاریده‌ی پناهم در سبق
  • Thou art taking refuge from me with God: I am in eternity the image of (Him who is) the (only) refuge.
  • آن پناهم من که مخلصهات بوذ ** تو اعوذ آری و من خود آن اعوذ 3780
  • I am the refuge that was oft (the source of) thy deliverance. Thou takest refuge (from me), and I myself am that refuge.
  • آفتی نبود بتر از ناشناخت ** تو بر یار و ندانی عشق باخت
  • There is no bane worse than ignorance: thou art with thy Friend and dost not know how to make love.
  • یار را اغیار پنداری همی ** شادیی را نام بنهادی غمی
  • Thou art deeming thy Friend a stranger: upon a joy thou hast bestowed the name of a grief.”
  • اینچنین نخلی که لطف یار ماست ** چونک ما دزدیم نخلش دار ماست
  • Such a date-palm, which is our Friend's favour—since we are robbers, His date-palm is our gallows.
  • اینچنین مشکین که زلف میر ماست ** چونک بی‌عقلیم این زنجیر ماست
  • Such a musky (fragrant) object, which is the tress of our Prince—since we are demented, this (tress) is our chain.
  • اینچنین لطفی چو نیلی می‌رود ** چونک فرعونیم چون خون می‌شود 3785
  • Such a (Divine) grace is flowing like a Nile—since we are Pharaohs, it is becoming like blood.
  • خون همی‌گوید من آبم هین مریز ** یوسفم گرگ از توم ای پر ستیز
  • The blood is saying, “I am water. Beware, do not spill (me)! I am (really) Joseph, (but) you make me the wolf, O contentious man.”