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5
1054-1103

  • دون‌ترین کسبی که در عالم رود  ** هیچ بی‌ارشاد استادی بود 
  • The meanest earning that goes on in the world, is it ever (practised) without the guidance of a master?
  • اولش علمست آنگاهی عمل  ** تا دهد بر بعد مهلت یا اجل  1055
  • Its beginning is knowledge; then (follows) action, that it may yield fruit after a time or after death.
  • استعینوا فی‌الحرف یا ذا النهی  ** من کریم صالح من اهلها 
  • Seek help in (acquiring) crafts, O possessor of intelligence, from a generous and righteous craftsman.
  • اطلب الدر اخی وسط الصدف  ** واطلب الفن من ارباب الحرف 
  • Seek the pearl in the oyster-shell, my brother, and seek technical skill from the craftsmen.
  • ان رایتم ناصحین انصفوا  ** بادروا التعلیم لا تستنکفوا 
  • If ye see sincere (spiritual) advisers, deal fairly (with them) and be eager to learn: do not show disdain.
  • در دباغی گر خلق پوشید مرد  ** خواجگی خواجه را آن کم نکرد 
  • If the man (engaged) in tanning wore a threadbare garment, that did not diminish the master's mastery (of his trade);
  • وقت دم آهنگر ار پوشید دلق  ** احتشام او نشد کم پیش خلق  1060
  • If the ironsmith wore a patched frock when blowing the bellows, his reputation was not impaired in the eyes of the people.
  • پس لباس کبر بیرون کن ز تن  ** ملبس ذل پوش در آموختن 
  • Therefore strip the raiment of pride from thy body: in learning, put on the garment of humility.
  • علم آموزی طریقش قولی است  ** حرفت آموزی طریقش فعلی است 
  • If thou wouldst learn (theoretical) knowledge, the way of (acquiring) it is oral; if thou wouldst learn a craft, the way of (acquiring) it is practical (by practice).
  • فقر خواهی آن به صحبت قایمست  ** نه زبانت کار می‌آید نه دست 
  • If thou desire (spiritual) poverty, that depends on companionship (with a Shaykh): neither thy tongue nor thy hand avails.
  • دانش آن را ستاند جان ز جان  ** نه ز راه دفتر و نه از زبان 
  • Soul receives from soul the knowledge thereof, not by way of book nor from tongue.
  • در دل سالک اگر هست آن رموز  ** رمزدانی نیست سالک را هنوز  1065
  • If those mysteries (of spiritual poverty) are in the traveller's heart, knowledge of the mystery is not yet possessed by the traveller.
  • تا دلش را شرح آن سازد ضیا  ** پس الم نشرح بفرماید خدا 
  • (Let him wait) until the expansion (illumination) of his heart shall make it (full of) the Light: then God saith, “Did not We expand …?
  • که درون سینه شرحت داده‌ایم  ** شرح اندر سینه‌ات بنهاده‌ایم 
  • For We have given thee the expansion (illumination) within thy breast, We have put the expansion into thy breast.”
  • تو هنوز از خارج آن را طالبی  ** محلبی از دیگران چون حالبی 
  • Thou art still seeking it from outside; thou art a source of milk: how art thou a milker of others?
  • چشمه‌ی شیرست در تو بی‌کنار  ** تو چرا می‌شیر جویی از تغار 
  • There is an illimitable fountain of milk within thee: why art thou seeking milk from the pail?
  • منفذی داری به بحر ای آبگیر  ** ننگ دار از آب جستن از غدیر  1070
  • O lake, thou hast a channel to the Sea: be ashamed to seek water from the pool;
  • که الم نشرح نه شرحت هست باز  ** چون شدی تو شرح‌جو و کدیه‌ساز 
  • For did not We expand…? Again, hast not thou the expansion? How art thou become a seeker of the expansion and a mendicant?
  • در نگر در شرح دل در اندرون  ** تا نیاید طعنه‌ی لا تبصرون 
  • Contemplate the expansion of the heart within (thee), lest there come the reproach, Do not ye see?
  • تفسیر و هو معکم 
  • Commentary on “And He is with you.”
  • یک سپد پر نان ترا بی‌فرق سر  ** تو همی خواهی لب نان در به در 
  • There is a basket full of loaves on the crown of thy head, and thou art begging a crust of bread from door to door.
  • در سر خود پیچ هل خیره‌سری  ** رو در دل زن چرا بر هر دری 
  • Attend to thine own head, abandon giddy-headedness; go, knock at the door of thy heart: why art thou (knocking) at every door?
  • تا بزانویی میان آب‌جو  ** غافل از خود زین و آن تو آب جو  1075
  • Whilst thou art up to the knee in the river-water, thou art heedless of thyself and art seeking water from this one and that one.
  • پیش آب و پس هم آب با مدد  ** چشمها را پیش سد و خلف سد 
  • Water in front; and behind, too, an unfailing supply of water; (but) before thine eyes is a barrier and behind them a barrier.
  • اسپ زیر ران و فارس اسپ‌جو  ** چیست این گفت اسپ لیکن اسپ کو 
  • The horse is under the (rider's) thigh, and the rider is seeking the horse. (When asked), “What is this?” he says, “A horse, but where is the horse?”
  • هی نه اسپست این به زیر تو پدید  ** گفت آری لیک خود اسپی که دید 
  • “Eh, is not this a horse under thee, plain to see?” “Yes,” says he, “but who ever saw a horse?”
  • مست آب و پیش روی اوست آن  ** اندر آب و بی‌خبر ز آب روان 
  • He (such a one) is mad with thirst for the water, and it (the water) is before his face: he is in the water and unconscious of the running water.
  • چون گهر در بحر گوید بحر کو  ** وآن خیال چون صدف دیوار او  1080
  • Like the pearl in the sea, he says, “Where is the sea?” and that shell-like phantasy is his wall.
  • گفتن آن کو حجابش می‌شود  ** ابر تاب آفتابش می‌شود 
  • His saying “Where?” becomes for him a screen: it becomes for him a cloud over the radiance of the sun.
  • بند چشم اوست هم چشم بدش  ** عین رفع سد او گشته سدش 
  • His bad (sensual) eye is a bandage on his (inward) eye: his very (awareness of) removing the barrier has become a barrier for him.
  • بند گوش او شده هم هوش او  ** هوش با حق دار ای مدهوش او 
  • His (self-)consciousness has become the plug of his (inward) ear: keep thy consciousness (directed) towards God (alone), O thou who art bewildered in Him.
  • در تفسیر قول مصطفی علیه‌السلام من جعل الهموم هما واحدا کفاه الله سائر همومه و من تفرقت به الهموم لا یبالی الله فی ای واد اهلکه 
  • Commentary on the saying of Mustafá (Mohammed), on whom be peace, “Whosoever shall make his cares one care, God will relieve him of all his cares; and whosoever is distracted by his cares, God will not care in what valley He destroys him.”
  • هوش را توزیع کردی بر جهات  ** می‌نیرزد تره‌ای آن ترهات 
  • Thou hast distributed thy consciousness in (all) directions: those vanities of thine are not worth a cress.
  • آب هش را می‌کشد هر بیخ خار  ** آب هوشت چون رسد سوی ثمار  1085
  • Every thorn-root draws the water of thy consciousness (towards itself): how should the water of thy consciousness reach the fruit?
  • هین بزن آن شاخ بد را خو کنش  ** آب ده این شاخ خوش را نو کنش 
  • Hark, smite that evil bough, lop it off: water this goodly bough, refresh it.
  • هر دو سبزند این زمان آخر نگر  ** کین شود باطل از آن روید ثمر 
  • Both are green at this (present) time, (but) look to the end (and see) that this one will come to naught, (while) fruit will grow from that one.
  • آب باغ این را حلال آن را حرام  ** فرق را آخر ببینی والسلام 
  • To this one the water in the orchard is lawful, to that one (it is) unlawful. In the end thou wilt see the difference, and (so) farewell.
  • عدل چه بود آب ده اشجار را  ** ظلم چه بود آب دادن خار را 
  • What is justice? Giving water to trees. What is injustice? To give water to thorns.
  • عدل وضع نعمتی در موضعش  ** نه بهر بیخی که باشد آبکش  1090
  • Justice is (consists in) bestowing a bounty in its proper place, not on every root that will absorb water.
  • ظلم چه بود وضع در ناموضعی  ** که نباشد جز بلا را منبعی 
  • What is injustice? To bestow (it) in an improper place that can only be a source of calamity.
  • نعمت حق را به جان و عقل ده  ** نه به طبع پر زحیر پر گره 
  • Bestow the bounty of God on the spirit and reason, not on the (carnal) nature full of disease and complications.
  • بار کن بیگار غم را بر تنت  ** بر دل و جان کم نه آن جان کندنت 
  • Load the conflict of (worldly) cares upon thy body: do not lay thy anxiety upon the heart and spirit.
  • بر سر عیسی نهاده تنگ بار  ** خر سکیزه می‌زند در مرغزار 
  • The pack is laid upon the head of Jesus, (while) the ass is frisking in the meadow.
  • سرمه را در گوش کردن شرط نیست  ** کار دل را جستن از تن شرط نیست  1095
  • ’Tis not right to put collyrium in the ear: ’tis not right to demand from the body the work of the heart (spirit).
  • گر دلی رو ناز کن خواری مکش  ** ور تنی شکر منوش و زهر چش 
  • If thou art a (devotee of the) heart, go, scorn (the world), do not suffer contumely (from it); and if thou art a (devotee of the) body, do not eat sugar but taste poison.
  • زهر تن را نافعست و قند بد  ** تن همان بهتر که باشد بی‌مدد 
  • Poison is beneficial to the body, and sugar noxious: ’tis better that the body should be deprived of supplies.
  • هیزم دوزخ تنست و کم کنش  ** ور بروید هیزمی رو بر کنش 
  • The body is fuel for Hell, do thou weaken it; and if it produce a (new) growth of fuel, go, destroy it.
  • ورنه حمال حطب باشی حطب  ** در دو عالم هم‌چو جفت بولهب 
  • Else, O (thou who art) firewood, thou wilt be a carrier of firewood in both worlds, like the wife of Bú Lahab.
  • از حطب بشناس شاخ سدره را  ** گرچه هر دو سبز باشند ای فتی  1100
  • Know (discriminate) the bough of the Sidra from the firewood, though both are green, O youth.
  • اصل آن شاخست هفتم آسمان  ** اصل این شاخست از نار و دخان 
  • The origin of that bough is the Seventh Heaven, the origin of this bough is from fire and smoke.
  • هست مانندا به صورت پیش حس  ** که غلط‌بینست چشم و کیش حس 
  • To sense-perception they are similar in appearance, for the eye and habit of sense-perception is seeing falsely;
  • هست آن پیدا به پیش چشم دل  ** جهد کن سوی دل آ جهد المقل 
  • (But) that (difference) is manifest to the eye of the heart (spirit): exert thyself, advance towards the heart (spirit) with the exertion of one whose means are small.