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4
794-843

  • گر بگوید چشم را کو را فشار ** درد چشم از تو بر آرد صد دمار
  • If He say to the eye, “Squeeze (torture) him,” eye-ache will wreak upon you a hundred vengeances;
  • ور به دندان گوید او بنما وبال ** پس ببینی تو ز دندان گوشمال 795
  • And if He say to the teeth, ‘Plague (him),” then you will suffer chastisement from your teeth.
  • باز کن طب را بخوان باب العلل ** تا ببینی لشکر تن را عمل
  • Open the (book of) Medicine and read the chapter on diseases, that you may see what is done by the army of the body.
  • چونک جان جان هر چیزی ویست ** دشمنی با جان جان آسان کیست
  • Since He is the Soul of the soul of everything, howls it a light matter to be hostile to the Soul of the soul?
  • خود رها کن لشکر دیو و پری ** کز میان جان کنندم صفدری
  • “Let alone the army of demons and genies who, (devoted to me) from the core of their hearts, cleave the ranks (of my enemies) for me.
  • ملک را بگذار بلقیس از نخست ** چون مرا یابی همه ملک آن تست
  • First, O Bilqís relinquish thy kingdom: when thou gainest me, all the kingdom is thine.
  • خود بدانی چون بر من آمدی ** که تو بی من نقش گرمابه بدی 800
  • When thou hast come to me, thou thyself wilt know that without me thou wert (as) a picture in the bath-house.”
  • نقش اگر خود نقش سلطان یا غنیست ** صورتست از جان خود بی چاشنیست
  • Even if the picture be the picture of a sultan or a rich man, it is a (mere) form: it has no savour (consciousness) of its own spirit.
  • زینت او از برای دیگران ** باز کرده بیهده چشم و دهان
  • Its beauty is for others: its eyes and mouth are open in vain.
  • ای تو در بیگار خود را باخته ** دیگران را تو ز خود نشناخته
  • O you who have devoted yourself (to contending with others) in strife, you have not known (discriminated) others from your self.
  • تو به هر صورت که آیی بیستی ** که منم این والله آن تو نیستی
  • You stop at every form that you come to, saying, “I am this.” By God, you are not that (form).
  • یک زمان تنها بمانی تو ز خلق ** در غم و اندیشه مانی تا به حلق 805
  • (If) you are left alone by people for a single moment, you re main (plunged) up to the throat in grief and anxiety.
  • این تو کی باشی که تو آن اوحدی ** که خوش و زیبا و سرمست خودی
  • How are you this (form)? You are that Unique One, for (in reality) you are fair and lovely and intoxicated with yourself.
  • مرغ خویشی صید خویشی دام خویش ** صدر خویشی فرش خویشی بام خویش
  • You are your own bird your own prey, and your own snare; you are your own seat of honour, your own floor, and your own root.
  • جوهر آن باشد که قایم با خودست ** آن عرض باشد که فرع او شدست
  • The substance is that which subsists in itself; the accident is that which has become a derivative of it (of the substance).
  • گر تو آدم‌زاده‌ای چون او نشین ** جمله ذریات را در خود ببین
  • If you are born of Adam, sit like him and behold all your progeny in yourself
  • چیست اندر خم که اندر نهر نیست ** چیست اندر خانه که اندر شهر نیست 810
  • What is in the jar that is not (also) in the river? What is in the house that is not (also) in the city?
  • این جهان خمست و دل چون جوی آب ** این جهان حجره‌ست و دل شهر عجاب
  • This world is the jar, and the heart (spirit) is like the river; this world is the chamber, and the heart is the wonderful city.
  • پیدا کردن سلیمان علیه‌السلام کی مرا خالصا لامر الله جهدست در ایمان تو یک ذره غرضی نیست مرا نه در نفس تو و حسن تو و نه در ملک تو خود بینی چون چشم جان باز شود به نورالله
  • How Solomon, on whom be peace, explained (to Bilqís), saying, "My labour in (bringing about) thy (conversion to the) Faith is purely for God’s sake: I have not one atom of self-interest, either as regards thy person or thy beauty or thy kingdom. Thou thyself wilt see (this) when the eye of thy spirit is opened by the light of God."
  • هین بیا که من رسولم دعوتی ** چون اجل شهوت‌کشم نه شهوتی
  • “Hark, come, for I am a Messenger (Prophet) sent to call (the people to God): like Death, I am the slayer of lust, I am not given to lust.
  • ور بود شهوت امیر شهوتم ** نه اسیر شهوت روی بتم
  • And if there be lust (in me), I am the ruler of (my) lust: lam not captive to lust for the face of an idol.
  • بت‌شکن بودست اصل اصل ما ** چون خلیل حق و جمله انبیا
  • My deepest nature is a breaker of idols, like (Abraham) the Friend of God and all the prophets.
  • گر در آییم ای رهی در بتکده ** بت سجود آرد نه ما در معبده 815
  • O slave, if I enter the idol-temple, the idol will prostrate itself, not I, in adoration.”
  • احمد و بوجهل در بتخانه رفت ** زین شدن تا آن شدن فرقیست زفت
  • (Both) Ahmad (Mohammed) and Bú Jahl went into the idol- temple; (but) there is a great difference between this going and that going.
  • این در آید سر نهند او را بتان ** آن در آید سر نهد چون امتان
  • This one (Mohammed) enters, the idols lay down their heads before him; that one (Bú Jahl) enters and lays down his head (before the idols), like the peoples (of old).
  • این جهان شهوتی بتخانه‌ایست ** انبیا و کافران را لانه‌ایست
  • This world, (which is) associated with lust, is an idol-temple: it is a nest (abode) for the prophets and the infidels (alike),
  • لیک شهوت بنده‌ی پاکان بود ** زر نسوزد زانک نقد کان بود
  • But lust is the slave of holy men: gold does not burn (in the fire), because it is sterling coin from the mine.
  • کافران قلب‌اند و پاکان هم‌چو زر ** اندرین بوته درند این دو نفر 820
  • The infidels are alloy, while the holy men are as (pure) gold: both these (classes of) persons are within this crucible.
  • قلب چون آمد سیه شد در زمان ** زر در آمد شد زری او عیان
  • When the alloy came (into the crucible), it became black at once; (when) the gold came in, its goldenness was made manifest.
  • دست و پا انداخت زر در بوته خوش ** در رخ آتش همی خندد رگش
  • The gold gladly cast (itself with) hands and feet into the crucible: its vein (original nature) laughs in the face of the fire.
  • جسم ما روپوش ما شد در جهان ** ما چو دریا زیر این که در نهان
  • Our body is our veil in the world: we are like a sea hidden beneath this straw.
  • شاه دین را منگر ای نادان بطین ** کین نظر کردست ابلیس لعین
  • O fool, do not regard the king of the (true) Religion as clay; for the accursed Iblís took this view (of Adam).
  • کی توان اندود این خورشید را ** با کف گل تو بگو آخر مرا 825
  • How is it possible to daub this sun with a handful of earth? Pray, tell me (that)!
  • گر بریزی خاک و صد خاکسترش ** بر سر نور او برآید بر سرش
  • Though you pour earth and a hundred ashes over its light, it will come up above them.
  • که کی باشد کو بپوشد روی آب ** طین کی باشد کو بپوشد آفتاب
  • Who (what) is straw that it should cover the face of the water? Who (what) is clay that it should cover the sun?
  • خیز بلقیسا چو ادهم شاه‌وار ** دود ازین ملک دو سه روزه بر آر
  • O Bilqís arise royally, like (Ibráhím son of) Adham: raise the smoke from (consume utterly) this kingdom of two or three days’ duration.
  • باقی قصه‌ی ابراهیم ادهم قدس‌الله سره
  • The remainder of the story of Ibráhím son of Adham, may God sanctify his spirit.
  • بر سر تختی شنید آن نیک‌نام ** طقطقی و های و هویی شب ز بام
  • (Reclining) on a throne, that man of good name heard at night a noise of tramping and shrill cries from the roof.
  • گامهای تند بر بام سرا ** گفت با خود این چنین زهره کرا 830
  • (He heard) loud footsteps on the roof of the palace, and said to himself, “Who dares to do this?”
  • بانگ زد بر روزن قصر او که کیست ** این نباشد آدمی مانا پریست
  • He shouted, at the palace-window, “Who is it? This is not a man, belike it is a genie.
  • سر فرو کردند قومی بوالعجب ** ما همی گردیم شب بهر طلب
  • A wondrous folk put their heads down (from the roof), (saying), “We are going round by night for the purpose of search.”
  • هین چه می‌جویید گفتند اشتران ** گفت اشتر بام بر کی جست هان
  • “Eh, what are ye seeking?” “Camels,” they replied. He said, “Take heed! who ever sought camel on a roof?”
  • پس بگفتندش که تو بر تخت جاه ** چون همی جویی ملاقات اله
  • Then they said to him, “How art thou seeking to meet with God on the throne of state?”
  • خود همان بد دیگر او را کس ندید ** چون پری از آدمی شد ناپدید 835
  • That was all. None saw him again: he vanished like a genie from (the sight of) man.
  • معنی‌اش پنهان و او در پیش خلق ** خلق کی بینند غیر ریش و دلق
  • His reality (real self) was hidden, though he was in people’s presence: how should the people see aught but beard and frock (of the dervish)?
  • چون ز چشم خویش و خلقان دور شد ** هم‌چو عنقا در جهان مشهور شد
  • When he became far (disappeared) from his own and the people’s eyes, he became renowned in the world, like the ‘Anqá.
  • جان هر مرغی که آمد سوی قاف ** جمله‌ی عالم ازو لافند لاف
  • Whenever the soul of any (spiritual) bird has come to (Mount) Qáf, all the world boast and brag on account of it.
  • چون رسید اندر سبا این نور شرق ** غلغلی افتاد در بلقیس و خلق
  • When this orient light (from Solomon) reached Sabá, a tumult arose in Bilqís and her people.
  • روحهای مرده جمله پر زدند ** مردگان از گور تن سر بر زدند 840
  • All the dead spirits took wing: the dead put forth their heads from the grave, (which is) the body.
  • یک دگر را مژده می‌دادند هان ** نک ندایی می‌رسد از آسمان
  • They gave the good news to one another, saying, “Hark! Lo, a voice is coming from Heaven.”
  • زان ندا دینها همی‌گردند گبز ** شاخ و برگ دل همی گردند سبز
  • At (the sound of) that voice (men’s) religions wax great; the leaves and boughs of the heart become green.
  • از سلیمان آن نفس چون نفخ صور ** مردگان را وا رهانید از قبور
  • Like the blast of the trumpet (on Judgement-Day) that breath from Solomon delivered the dead from the tombs.