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5
1275-1324

  • کر بخندد هم‌چو ایشان آن زمان  ** بیخبر از حالت خندندگان  1275
  • The deaf man laughs then like them, without knowing the (inward) state of the laughers.
  • باز وا پرسد که خنده بر چه بود  ** پس دوم کرت بخندد چون شنود 
  • Afterwards he inquires what the laughter was about, and then, having heard, he laughs a second time.
  • پس مقلد نیز مانند کرست  ** اندر آن شادی که او را در سرست 
  • Hence the mere imitator (of a Shaykh), too, resembles the deaf man in respect of the (feeling of) joy that is in his head.
  • پرتو شیخ آمد و منهل ز شیخ  ** فیض شادی نه از مریدان بل ز شیخ 
  • It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.
  • چون سبد در آب و نوری بر زجاج  ** گر ز خود دانند آن باشد خداج 
  • Like a basket in water or a (ray of) light on glass: if they think it (comes) from themselves, ’tis (owing to) defect (of intelligence).
  • چون جدا گردد ز جو داند عنود  ** که اندرو آن آب خوش از جوی بود  1280
  • When it (the basket) is separated from the river, that perverse one will recognise that the sweet water within it was from the river;
  • آبگینه هم بداند از غروب  ** که آن لمع بود از مه تابان خوب 
  • The glass also will recognise, at the setting (of the moon), that those beams (of light) were from the beauteous shining moon.
  • چونک چشمش را گشاید امر قم  ** پس بخندد چون سحر بار دوم 
  • When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.
  • خنده‌ش آید هم بر آن خنده‌ی خودش  ** که در آن تقلید بر می‌آمدش 
  • He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,
  • گوید از چندین ره دور و دراز  ** کین حقیقت بود و این اسرار و راز 
  • And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,
  • من در آن وادی چگونه خود ز دور  ** شادیی می‌کردم از عمیا و شور  1285
  • How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion?
  • من چه می‌بستم خیال و آن چه بود  ** درک سستم سست نقشی می‌نمود 
  • What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
  • طفل راه را فکرت مردان کجاست  ** کو خیال او و کو تحقیق راست 
  • Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?
  • فکر طفلان دایه باشد یا که شیر  ** یا مویز و جوز یا گریه و نفیر 
  • The thought of children is (of) the nurse or milk or raisins and walnuts or weeping and crying.
  • آن مقلد هست چون طفل علیل  ** گر چه دارد بحث باریک و دلیل 
  • The imitator is like a sick child, although he may have (at his disposal) subtle argumentation and (logical) proofs.
  • آن تعمق در دلیل و در شکال  ** از بصیرت می‌کند او را گسیل  1290
  • That profundity in (dealing with) proofs and difficult problems is severing him from (spiritual) insight.
  • مایه‌ای کو سرمه‌ی سر ویست  ** برد و در اشکال گفتن کار بست 
  • It took away (from him) the stock (of insight), which is the collyrium of his inmost consciousness, and applied itself to the discussion of (formal) problems.
  • ای مقلد از بخارا باز گرد  ** رو به خواری تا شوی تو شیرمرد 
  • O imitator, turn back from Bukhárá: go to self-abasement (ba-khwárí) that thou mayst become a (spiritual) hero,
  • تا بخارای دگر بینی درون  ** صفدران در محفلش لا یفقهون 
  • And that thou mayst behold within (thee) another Bukhárá, in the assembly-place whereof the champions are unlearned.
  • پیک اگر چه در زمین چابک‌تگیست  ** چون به دریا رفت بسکسته رگیست 
  • Although the courier is a swift runner on land, when he goes to sea his sinews are broken.
  • او حملناهم بود فی‌البر و بس  ** آنک محمولست در بحر اوست کس  1295
  • He is only (like those of whom God says in the Qur’án) We have borne them on the land; (but) that one who is borne on the sea—he is somebody.
  • بخشش بسیار دارد شه بدو  ** ای شده در وهم و تصویری گرو 
  • The King (God) hath great bounty: run (to receive it), O thou who hast become in pawn to an imagination and fancy.
  • آن مرید ساده از تقلید نیز  ** گریه‌ای می‌کرد وفق آن عزیز 
  • From conformity that simple disciple, too, was weeping in concert with the venerable (Shaykh);
  • او مقلدوار هم‌چون مرد کر  ** گریه می‌دید و ز موجب بی‌خبر 
  • (For), like the deaf man, he regarded the (Shaykh's) weeping in the manner of a conformist and was unaware of the cause.
  • چون بسی بگریست خدمت کرد و رفت  ** از پیش آمد مرید خاص تفت 
  • When he had wept a long while, he paid his respects and departed: the (Shaykh's) favourite disciple came quickly after him,
  • گفت ای گریان چو ابر بی‌خبر  ** بر وفاق گریه‌ی شیخ نظر  1300
  • And said, “O thou who art weeping like a witless cloud in concert with the weeping of the Shaykh (possessed) of insight,
  • الله الله الله ای وافی مرید  ** گر چه درتقلید هستی مستفید 
  • For God's sake, for God's sake, for God's sake, O loyal disciple, although in (thy) conformity thou art seeking (spiritual) profit,
  • تا نگویی دیدم آن شه می‌گریست  ** من چو او بگریستم که آن منکریست 
  • Take heed not to say, ‘I saw that (spiritual) king weeping, and I wept like him’; for that is denial (of his exalted state).”
  • گریه‌ی پر جهل و پر تقلید و ظن  ** نیست هم‌چون گریه‌ی آن متمن 
  • A weeping full of ignorance and conformity and (mere) opinion is not like the weeping of that trusted one.
  • تو قیاس گریه بر گریه مساز  ** هست زین گریه بدان راه دراز 
  • Do not judge (one) weeping by the analogy of (another) weeping: ’tis a long way from this weeping to that (weeping).
  • هست آن از بعد سی‌ساله جهاد  ** عقل آنجا هیچ نتواند فتاد  1305
  • That (weeping) is after a thirty years' (spiritual) warfare: the intellect can never get there.
  • هست زان سوی خرد صد مرحله  ** عقل را واقف مدان زان قافله 
  • Beyond reason there are a hundred stages: deem not the intellect to be acquainted with that caravan.
  • گریه‌ی او نه از غمست و نه از فرح  ** روح داند گریه‌ی عین الملح 
  • His weeping is neither from sorrow nor from joy: (only) the spirit knows the weeping of (him who is) the fountain of beauties.
  • گریه‌ی او خنده‌ی او آن سریست  ** زانچ وهم عقل باشد آن بریست 
  • His weeping, his laughter—(both) are of Yonder (World) and transcend all that the intellect may conceive.
  • آب دیده‌ی او چو دیده‌ی او بود  ** دیده‌ی نادیده دیده کی شود 
  • His tears are like his eye: how should the sightless eye become a (seeing) eye?
  • آنچ او بیند نتان کردن مساس  ** نه از قیاس عقل و نه از راه حواس  1310
  • That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses.
  • شب گریزد چونک نور آید ز دور  ** پس چه داند ظلمت شب حال نور 
  • Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?
  • پشه بگریزد ز باد با دها  ** پس چه داند پشه ذوق بادها 
  • The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?
  • چون قدیم آید حدث گردد عبث  ** پس کجا داند قدیمی را حدث 
  • When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?
  • بر حدث چون زد قدم دنگش کند  ** چونک کردش نیست هم‌رنگش کند 
  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).
  • گر بخواهی تو بیایی صد نظیر  ** لیک من پروا ندارم ای فقیر  1315
  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish.
  • این الم و حم این حروف  ** چون عصای موسی آمد در وقوف 
  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.
  • حرفها ماند بدین حرف از برون  ** لیک باشد در صفات این زبون 
  • The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.
  • هر که گیرد او عصایی ز امتحان  ** کی بود چون آن عصا وقت بیان 
  • A staff that any one takes (in his hand) for trial—how should it be like that staff (of Moses) at the moment of elucidation (i.e. when its true nature became apparent)?
  • عیسویست این دم نه هر باد و دمی  ** که برآید از فرح یا از غمی 
  • This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.
  • این الم است و حم ای پدر  ** آمدست از حضرت مولی البشر  1320
  • This Alif-Lám-Mím and Há-Mím, O father, have come from the presence of the Lord of Mankind.
  • هر الف لامی چه می‌ماند بدین  ** گر تو جان داری بدین چشمش مبین 
  • What resemblance has any (other) alif-lám to these? Do not regard them with this (external) eye, if you have a (rational) soul.
  • گر چه ترکیبش حروفست ای همام  ** می‌بماند هم به ترکیب عوام 
  • Although they are composed of letters, O sire, and resemble the composition of (words used by) the common folk, (yet they are not the same).
  • هست ترکیب محمد لحم و پوست  ** گرچه در ترکیب هر تن جنس اوست 
  • Mohammed is composed of flesh and skin; (but he is unique) although every body is homogeneous with him in its composition.
  • گوشت دارد پوست دارد استخوان  ** هیچ این ترکیب را باشد همان 
  • It hath flesh, it hath skin and bone; (yet) has this (ordinary) constitution the same (qualities as his)?