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4
1316-1365

  • زانک حال این زمین با ثبات ** باز گوید با تو انواع نبات
  • Because the various sorts of plants declare to thee the (inward) state of this firm-set earth.
  • در زمین گر نیشکر ور خود نیست ** ترجمان هر زمین نبت ویست
  • Whether in the earth there are sugar-canes or only (common) reeds, every earth (soil) is interpreted by its plants.
  • پس زمین دل که نبتش فکر بود ** فکرها اسرار دل را وا نمود
  • Therefore the heart's soil, whereof thought was (ever) the plant—(those) thoughts have revealed the heart's secrets.
  • گر سخن‌کش یابم اندر انجمن ** صد هزاران گل برویم چون چمن
  • If I find in the company him that draws the discourse (from me towards himself), I, like the garden, will grow hundreds of thousands of roses;
  • ور سخن‌کش یابم آن دم زن به مزد ** می‌گریزد نکته‌ها از دل چو دزد 1320
  • And if at that time I find (there) the scoundrel who kills the discourse, the deep sayings will flee, like a thief, from my heart.
  • جنبش هر کس به سوی جاذبست ** جذب صدق نه چو جذب کاذبست
  • The movement of every one is towards the Drawer: the true drawing is not like the false drawing.
  • می‌روی گه گمره و گه در رشد ** رشته پیدا نه و آنکت می‌کشد
  • Sometimes thou art going astray, sometimes aright: the cord is not visible, nor He who is drawing thee.
  • اشتر کوری مهار تو رهین ** تو کشش می‌بین مهارت را مبین
  • Thou art a blind camel, and thy toggle is in (His) keeping: do thou regard the act of drawing, do not regard thy toggle.
  • گر شدی محسوس جذاب و مهار ** پس نماندی این جهان دارالغرار
  • If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).
  • گبر دیدی کو پی سگ می‌رود ** سخره‌ی دیو ستنبه می‌شود 1325
  • (If) the infidel saw that he was going after a cur and was being made subject to the hideous Devil,
  • در پی او کی شدی مانند حیز ** پی خود را واکشیدی گبر نیز
  • How should he go at its heels like a catamite (base sycophant)? The infidel too would step back.
  • گاو گر واقف ز قصابان بدی ** کی پی ایشان بدان دکان شدی
  • If the cow were acquainted with the butchers, how should she follow them to that (butcher's) shop,
  • یا بخوردی از کف ایشان سبوس ** یا بدادی شیرشان از چاپلوس
  • Or eat bran from their hands, or give them milk on account of (their) coaxing (her)?
  • ور بخوردی کی علف هضمش شدی ** گر ز مقصود علف واقف بدی
  • And if she ate, how should the fodder be digested by her, if she were aware of the purpose of the fodder?
  • پس ستون این جهان خود غفلتست ** چیست دولت کین دوادو با لتست 1330
  • Heedlessness (delusion), then, is in sooth the pillar (support) of this world: what is dawlat (worldly fortune)? for this dawádaw (running to and fro) is (accompanied) with lat (blows).
  • اولش دو دو به آخر لت بخور ** جز درین ویرانه نبود مرگ خر
  • The beginning thereof is daw, daw (run, run); in the end (it is) lat khwar (suffer blows): the death of the ass is not (occurring) except in this wilderness.
  • تو به جد کاری که بگرفتی به دست ** عیبش این دم بر تو پوشیده شدست
  • Whenever thou hast earnestly taken a work in hand, its faultiness has become veiled to thee at this moment.
  • زان همی تانی بدادن تن به کار ** که بپوشید از تو عیبش کردگار
  • Thou art able to give thyself up to the work, (only) because the Creator veils its faultiness from thee.
  • همچنین هر فکر که گرمی در آن ** عیب آن فکرت شدست از تو نهان
  • Likewise, (with) every thought in which thou art hot (eager), the faultiness of that thought of thine has become hidden from thee.
  • بر تو گر پیدا شدی زو عیب و شین ** زو رمیدی جانت بعد المشرقین 1335
  • If its faultiness and disgrace were made visible to thee, thy soul would flee from it (as far as) the distance between east and west.
  • حال که آخر زو پشیمان می‌شوی ** گر بود این حال اول کی دوی
  • The state (of mind) in which at last thou repentest of it (of a faulty action)—if this should be thy state (of mind) at first, how wouldst thou run (for the sake of that action)?
  • پس بپوشید اول آن بر جان ما ** تا کنیم آن کار بر وفق قضا
  • Therefore He (God) at first veiled (the real nature of) that from our souls, in order that we might perform that action in accordance with the Divine destiny.
  • چون قضا آورد حکم خود پدید ** چشم وا شد تا پشیمانی رسید
  • When the Divine destiny brought its ordainment into view, the eye was opened, so that repentance arrived.
  • این پشیمانی قضای دیگرست ** این پشیمانی بهل حق را پرست
  • This repentance is another (manifestation of the) Divine destiny: abandon this repentance, worship God!
  • ور کنی عادت پشیمان خور شوی ** زین پشیمانی پشیمان‌تر شوی 1340
  • And if thou make (it) a habit and become addicted to repentance, because of this (habitual) repentance thou wilt become more repentant.
  • نیم عمرت در پریشانی رود ** نیم دیگر در پشیمانی رود
  • One half of thy life will pass in distraction and the other half will pass in repentance.
  • ترک این فکر و پریشانی بگو ** حال و یار و کار نیکوتر بجو
  • Take leave of this (anxious) thought and repentance: seek a better (spiritual) state and friend and work.
  • ور نداری کار نیکوتر به دست ** پس پشیمانیت بر فوت چه است
  • And if thou hast no better work in hand, then for the omission of what (work) is thy repentance?
  • گر همی دانی ره نیکو پرست ** ور ندانی چون بدانی کین به دست
  • If thou knowest the good way, worship (God); and if thou dost not know (it), how dost thou know that this way (in which thou art going) is evil?
  • بد ندانی تا ندانی نیک را ** ضد را از ضد توان دید ای فتی 1345
  • Thou dost not know evil till thou knowest good: (only) from (one) contrary is it possible to discern (the other) contrary, O youth.
  • چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
  • Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.
  • چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
  • Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?
  • عاجزی بی‌قادری اندر جهان ** کس ندیدست و نباشد این بدان
  • No one has seen impotence in the world without power, nor will it (ever) be (so). Know this (for sure).
  • همچنین هر آرزو که می‌بری ** تو ز عیب آن حجابی اندری
  • Similarly, (with) every desire that thou cherishest, thou art debarred from (perceiving) its faultiness;
  • ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو 1350
  • And if the viciousness of that desire had been shown, thy soul of its own accord would have recoiled from seeking (to gratify it).
  • گر نمودی عیب آن کار او ترا ** کس نبردی کش کشان آن سو ترا
  • If He (God) had shown unto thee the faultiness of that work, no one, dragging (thee) along (by force), would have taken thee in that direction;
  • وان دگر کار کز آن هستی نفور ** زان بود که عیبش آمد در ظهور
  • And (as regards) that other work from which thou art exceedingly averse, the reason is that its faultiness has come into clear view.
  • ای خدای رازدان خوش‌سخن ** عیب کار بد ز ما پنهان مکن
  • O God who knowest the secret and who art gracious in speech, do not hide from us the faultiness of the evil work;
  • عیب کار نیک را منما به ما ** تا نگردیم از روش سرد و هبا
  • (And) do not show unto us the faultiness of the good work, lest we become cold (disgusted) and distracted from journeying (in the Way).
  • هم بر آن عادت سلیمان سنی ** رفت در مسجد میان روشنی 1355
  • According to that (aforesaid) habit, the exalted Solomon went into the Mosque in the brightness (of dawn).
  • قاعده‌ی هر روز را می‌جست شاه ** که ببیند مسجد اندر نو گیاه
  • The king was seeking (to observe) the daily rule of seeing the new plants in the Mosque.
  • دل ببیند سر بدان چشم صفی ** آن حشایش که شد از عامه خفی
  • The heart with that pure eye (which it possesses) sees occultly the (spiritual) herbs that are invisible to the vulgar.
  • قصه‌ی صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی
  • Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, "Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High."
  • صوفیی در باغ از بهر گشاد ** صوفیانه روی بر زانو نهاد
  • In the orchard a certain Súfí laid his face in Súfí fashion upon his knee for the sake of (mystical) revelation;
  • پس فرو رفت او به خود اندر نغول ** شد ملول از صورت خوابش فضول
  • Then he sank deep down into himself. An impertinent fellow was annoyed by his semblance of slumber.
  • که چه خسپی آخر اندر رز نگر ** این درختان بین و آثار و خضر 1360
  • “Why,” said he, “dost thou sleep? Nay, look at the vines, behold these trees and marks (of Divine mercy) and green plants.
  • امر حق بشنو که گفتست انظروا ** سوی این آثار رحمت آر رو
  • Hearken to the command of God, for He hath said, ‘Look ye’: turn thy face towards these marks of (Divine) mercy.”
  • گفت آثارش دلست ای بوالهوس ** آن برون آثار آثارست و بس
  • He replied, “O man of vanity, its marks are (within) the heart: that (which is) without is only the marks of the marks.”
  • باغها و سبزه‌ها در عین جان ** بر برون عکسش چو در آب روان
  • The (real) orchards and verdure are in the very essence of the soul: the reflexion thereof upon (that which is) without is as (the reflexion) in running water.
  • آن خیال باغ باشد اندر آب ** که کند از لطف آب آن اضطراب
  • In the water there is (only) the phantom (reflected image) of the orchard, which quivers on account of the subtle quality of the water.
  • باغها و میوه‌ها اندر دلست ** عکس لطف آن برین آب و گلست 1365
  • The (real) orchards and fruits are within the heart: the reflexion of their beauty is (falling) upon this water and earth (the external world).