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6
1449-1498

  • چون برون شد این خیالات از میان  ** گشت نامعقول تو بر تو عیان 
  • When these phantasies have departed from before you, that which your understanding hath not conceived becomes clear to you.
  • لیس للماضین هم الموت انما لهم حسره الموت 
  • Those who have passed away do not grieve on account of death; their only regret is to have missed the opportunities (of life).
  • راست گفتست آن سپهدار بشر  ** که هر آنک کرد از دنیا گذر  1450
  • That captain of mankind has said truly that no one who has passed away from this world
  • نیستش درد و دریغ و غبن موت  ** بلک هستش صد دریغ از بهر فوت 
  • Feels sorrow and regret and disappointment on account of death; nay, but he feels a hundred regrets for having missed the opportunity,
  • که چرا قبله نکردم مرگ را  ** مخزن هر دولت و هر برگ را 
  • Saying (to himself), “Why did not I make death my object —(death, which is) the store-house of every fortune and every provision—
  • قبله کردم من همه عمر از حول  ** آن خیالاتی که گم شد در اجل 
  • (And why), through seeing double, did I make the lifelong object of my attention those phantoms that vanished at the fated hour?”
  • حسرت آن مردگان از مرگ نیست  ** زانست کاندر نقشها کردیم ایست 
  • The grief of the dead is not on account of death; it is because (so they say) “we dwelt upon the (phenomenal) forms,
  • ما ندیدیم این که آن نقش است و کف  ** کف ز دریا جنبد و یابد علف  1455
  • And this we did not perceive, that those are (mere) form and foam, (and that) the foam is moved and fed by the Sea.”
  • چونک بحر افکند کفها را به بر  ** تو بگورستان رو آن کفها نگر 
  • When the Sea has cast the foam-flakes on the shore, go to the graveyard and behold those flakes of foam!
  • پس بگو کو جنبش و جولانتان  ** بحر افکندست در بحرانتان 
  • Then say (to them), “Where is your movement and gyration (now)? The Sea has cast you into the crisis (of a deadly malady)”—
  • تا بگویندت به لب نی بل به حال  ** که ز دریا کن نه از ما این سال 
  • In order that they may say to you, not with their lips but implicitly, “Ask this question of the Sea, not of us.”
  • نقش چون کف کی بجنبد بی ز موج  ** خاک بی بادی کجا آید بر اوج 
  • How should the foam-like (phenomenal) form move without the wave? How should the dust rise to the zenith without a wind?
  • چون غبار نقش دیدی باد بین  ** کف چو دیدی قلزم ایجاد بین  1460
  • Since you have perceived the dust, namely, the form, perceive the wind; since you have perceived the foam, perceive the ocean of Creative Energy.
  • هین ببین کز تو نظر آید به کار  ** باقیت شحمی و لحمی پود و تار 
  • Come, perceive (it), for insight (is the only thing) in you (that) avails: the rest of you is a piece of fat and flesh, a weft and warp (of bones, muscles, etc.).
  • شحم تو در شمعها نفزود تاب  ** لحم تو مخمور را نامد کباب 
  • Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.
  • در گداز این جمله تن را در بصر  ** در نظر رو در نظر رو در نظر 
  • Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!
  • یک نظر دو گز همی‌بیند ز راه  ** یک نظر دو کون دید و روی شاه 
  • One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.
  • در میان این دو فرقی بی‌شمار  ** سرمه جو والله اعلم بالسرار  1465
  • Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult.
  • چون شنیدی شرح بحر نیستی  ** کوش دایم تا برین بحر ایستی 
  • Since you have heard the description of the sea of non-existence, continually endeavour to stand (depend) upon this sea.
  • چونک اصل کارگاه آن نیستیست  ** که خلا و بی‌نشانست و تهیست 
  • Inasmuch as the foundation of the workshop is that non-existence which is void and traceless and empty,
  • جمله استادان پی اظهار کار  ** نیستی جویند و جای انکسار 
  • (And inasmuch as) all master-craftsmen seek non-existence and a place of breakage for the purpose of exhibiting their skill,
  • لاجرم استاد استادان صمد  ** کارگاهش نیستی و لا بود 
  • Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.
  • هر کجا این نیستی افزون‌ترست  ** کار حق و کارگاهش آن سرست  1470
  • Wherever this non-existence is greater, (the more manifest) in that quarter is the work and workshop of God.
  • نیستی چون هست بالایین طبق  ** بر همه بردند درویشان سبق 
  • Since the highest stage is non-existence, the dervishes have outstripped all (others),
  • خاصه درویشی که شد بی جسم و مال  ** کار فقر جسم دارد نه سال 
  • Especially the dervish that has become devoid of body and (worldly) goods: poverty (deprivation) of body is the (important) matter, not beggary.
  • سایل آن باشد که مال او گداخت  ** قانع آن باشد که جسم خویش باخت 
  • The beggar is he whose (worldly) goods have melted away; the contented man is he who has gambled away (sacrificed) his body.
  • پس ز درد اکنون شکایت بر مدار  ** کوست سوی نیست اسپی راهوار 
  • Therefore do not now complain of affliction, for it is a smooth-paced horse (carrying you) towards non-existence.
  • این قدر گفتیم باقی فکر کن  ** فکر اگر جامد بود رو ذکر کن  1475
  • We have said so much: think of the remainder, (or) if thought be frozen (unable to move), practise recollection (of God).
  • ذکر آرد فکر را در اهتزاز  ** ذکر را خورشید این افسرده ساز 
  • Recollection (of God) brings thought into movement: make recollection to be the sun for this congealed (thought).
  • اصل خود جذبه است لیک ای خواجه‌تاش  ** کار کن موقوف آن جذبه مباش 
  • (God's) pulling is, indeed, the original source; but, O fellow-servant, exert yourself, do not be dependent on that pulling;
  • زانک ترک کار چون نازی بود  ** ناز کی در خورد جانبازی بود 
  • For to renounce exertion is like an act of disdain: how should disdain be seemly for a devoted lover (of God)?
  • نه قبول اندیش نه رد ای غلام  ** امر را و نهی را می‌بین مدام 
  • O youth, think neither of acceptance nor refusal: regard always the (Divine) command and prohibition.
  • مرغ جذبه ناگهان پرد ز عش  ** چون بدیدی صبح شمع آنگه بکش  1480
  • (Then) suddenly the bird, namely, the (Divine) attraction, will fly from its nest (towards you): put out the candle as soon as you see the dawn.
  • چشمها چون شد گذاره نور اوست  ** مغزها می‌بیند او در عین پوست 
  • When the eyes have become piercing, ’tis its (the dawn's) light (that illumines them): in the very husk it (the illumined eye) beholds the kernels.
  • بیند اندر ذره خورشید بقا  ** بیند اندر قطره کل بحر را 
  • In the mote it beholds the everlasting Sun, in the drop (of water) it beholds the entire Sea.
  • بار دیگر رجوع کردن به قصه‌ی صوفی و قاضی 
  • Returning once more to the Story of the Súfí and the Cadi.
  • گفت صوفی در قصاص یک قفا  ** سر نشاید باد دادن از عمی 
  • The Súfí said (to himself), “It does not behove me blindly to lose my head by taking retaliation for a single slap on the nape.
  • خرقه‌ی تسلیم اندر گردنم  ** بر من آسان کرد سیلی خوردنم 
  • My putting on the (Súfí’s) mantle of resignation has made it easy for me to suffer blows.”
  • دید صوفی خصم خود را سخت زار  ** گفت اگر مشتش زنم من خصم‌وار  1485
  • The Súfí observed that his adversary was exceedingly frail: he said (to himself), “If I give him a hostile blow with my fist,
  • او به یک مشتم بریزد چون رصاص  ** شاه فرماید مرا زجر و قصاص 
  • At my first blow he will crumble like dead, and then the king will punish me and exact retaliation.
  • خیمه ویرانست و بشکسته وتد  ** او بهانه می‌جود تا در فتد 
  • The tent is ruined and the tent-pin broken: it (the tent) is seeking (the least) excuse to fall in.
  • بهر این مرده دریغ آید دریغ  ** که قصاصم افتد اندر زیر تیغ 
  • It would be a pity, a (great) pity, that on account of this (virtually) dead man retaliation should fall upon me under the sword.”
  • چون نمی‌توانست کف بر خصم زد  ** عزمش آن شد کش سوی قاضی برد 
  • Since he durst not give his adversary a fisticuff, he resolved to take him to the Cadi.
  • که ترازوی حق است و کیله‌اش  ** مخلص است از مکر دیو و حیله‌اش  1490
  • Saying (to himself), “He (the cadi) is God’s scales and measure, he is the means of deliverance from the deceit and cunning of the Devil.
  • هست او مقراض احقاد و جدال  ** قاطع جن دو خصم و قیل و قال 
  • He is the scissors for (cutting off) enmities and wranglings, he is the decider of the quarrels and disputes of the two litigants.
  • دیو در شیشه کند افسون او  ** فتنه‌ها ساکن کند قانون او 
  • His spells put the Devil in the bottle, his legal ruling makes dissensions cease.
  • چون ترازو دید خصم پر طمع  ** سرکشی بگذارد و گردد تبع 
  • When the covetous adversary sees the scales (of justice), he abandons rebelliousness and becomes submissive;
  • ور ترازو نیست گر افزون دهیش  ** از قسم راضی نگردد آگهیش 
  • But if there are no scales, (even) though you give him more (than his fair share) his shrewdness will never be satisfied with the portion (allotted to him).”
  • هست قاضی رحمت و دفع ستیز  ** قطره‌ای از بحر عدل رستخیز  1495
  • The cadi is a mercy (bestowed to God) and the means of removing strife: he is a drop from the ocean of the justice of the Resurrection.
  • قطره گرچه خرد و کوته‌پا بود  ** لطف آب بحر ازو پیدا بود 
  • Though the drop be small and short of foot, (yet) by it the purity of the ocean’s water is made manifest.
  • از غبار ار پاک داری کله را  ** تو ز یک قطره ببینی دجله را 
  • If you keep the (outer) veil (coat of the inward eye) free from dust, you will see the Tigris in a single drop (of water).
  • جزوها بر حال کلها شاهدست  ** تا شفق غماز خورشید آمدست 
  • The parts bear witness to the state of (their) wholes, so that the afterglow of sunset has become an informer concerning the sun.