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6
804-853

  • در رخت کو از می دین فرخی  ** گر بدیدی بحر کو کف سخی 
  • In thy countenance where is the happiness (which is the effect) of the wine of (true) religion? If thou hast beheld the Ocean (of Bounty), where is the bounteous hand?
  • آنک جو دید آب را نکند دریغ  ** خاصه آن کو دید آن دریا و میغ  805
  • He that has seen (found) a river does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”
  • تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانه‌ی گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند 
  • Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.
  • مور بر دانه بدان لرزان شود  ** که ز خرمنهای خوش اعمی بود 
  • The ant trembles for a grain (of wheat) because it is blind to the goodly threshing-floors.
  • می‌کشد آن دانه را با حرص و بیم  ** که نمی‌بیند چنان چاش کریم 
  • It drags a grain along greedily and fearfully, for it does not see such a noble stack of winnowed wheat (as is there).
  • صاحب خرمن همی‌گوید که هی  ** ای ز کوری پیش تو معدوم شی 
  • The Owner of the threshing-floor is saying (to the ant), “Hey, thou who in thy blindness deemest nothing something,
  • تو ز خرمنهای ما آن دیده‌ای  ** که در آن دانه به جان پیچیده‌ای 
  • Thou hast regarded that (alone) as belonging to My threshing-floors, because thou art devoted with (all) thy soul to that (single) grain.”
  • ای به صورت ذره کیوان را ببین  ** مور لنگی رو سلیمان را ببین  810
  • O thou who in semblance art (insignificant as) a mote, look at Saturn; thou art a lame ant: go, look at Solomon.
  • تو نه‌ای این جسم تو آن دیده‌ای  ** وا رهی از جسم گر جان دیده‌ای 
  • Thou art not this body: thou art that (spiritual) Eye. If thou hast beheld the spirit, thou art delivered from the body.
  • آدمی دیده‌ست باقی گوشت و پوست  ** هرچه چشمش دیده است آن چیز اوست 
  • Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.
  • کوه را غرقه کند یک خم ز نم  ** منفذش چون باز باشد سوی یم 
  • A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.
  • چون به دریا راه شد از جان خم  ** خم با جیحون برآرد اشتلم 
  • When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).
  • زان سبب قل گفته‌ی دریا بود  ** هرچه نطق احمدی گویا بود  815
  • For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.
  • گفته‌ی او جمله در بحر بود  ** که دلش را بود در دریا نفوذ 
  • All his words were pearls of the Sea, for his heart had a passage into the Sea.
  • داد دریا چون ز خم ما بود  ** چه عجب در ماهیی دریا بود 
  • Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?
  • چشم حس افسرد بر نقش ممر  ** تش ممر می‌بینی و او مستقر 
  • The sensual eye is fixed on the form of the thoroughfare: thou regardest him as (only) a thoroughfare, while (in reality) he is the permanent resting-place.
  • این دوی اوصاف دید احولست  ** ورنه اول آخر آخر اولست 
  • This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.
  • هی ز چه معلوم گردد این ز بعث  ** بعث را جو کم کن اندر بعث بحث  820
  • Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.
  • شرط روز بعث اول مردنست  ** زانک بعث از مرده زنده کردنست 
  • The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”
  • جمله عالم زین غلط کردند راه  ** کز عدم ترسند و آن آمد پناه 
  • Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).
  • از کجا جوییم علم از ترک علم  ** از کجا جوییم سلم از ترک سلم 
  • Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
  • از کجا جوییم هست از ترک هست  ** از کجا جوییم سیب از ترک دست 
  • Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
  • هم تو تانی کرد یا نعم المعین  ** دیده‌ی معدوم‌بین را هست بین  825
  • O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.
  • دیده‌ای کو از عدم آمد پدید  ** ذات هستی را همه معدوم دید 
  • The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
  • این جهان منتظم محشر شود  ** گر دو دیده مبدل و انور شود 
  • (But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
  • زان نماید این حقایق ناتمام  ** که برین خامان بود فهمش حرام 
  • These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
  • نعمت جنات خوش بر دوزخمی  ** شد محرم گرچه حق آمد سخی 
  • Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.
  • در دهانش تلخ آید شهد خلد  ** چون نبود از وافیان در عهد خلد  830
  • The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.
  • مر شما را نیز در سوداگری  ** دست کی جنبد چو نبود مشتری 
  • Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
  • کی نظاره اهل بخریدن بود  ** آن نظاره گول گردیدن بود 
  • How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
  • پرس پرسان کین به چند و آن به چند  ** از پی تعبیر وقت و ریش‌خند 
  • (He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
  • از ملولی کاله می‌خواهد ز تو  ** نیست آن کس مشتری و کاله‌جو 
  • (’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
  • کاله را صد بار دید و باز داد  ** جامه کی پیمود او پیمود باد  835
  • He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).
  • کو قدوم و کر و فر مشتری  ** کو مزاح گنگلی سرسری 
  • What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?
  • چونک در ملکش نباشد حبه‌ای  ** جز پی گنگل چه جوید جبه‌ای 
  • Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?
  • در تجارت نیستش سرمایه‌ای  ** پس چه شخص زشت او چه سایه‌ای 
  • He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?
  • مایه در بازار این دنیا زرست  ** مایه آنجا عشق و دو چشم ترست 
  • The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).
  • هر که او بی‌مایه‌ی بازار رفت  ** عمر رفت و بازگشت او خام تفت  840
  • Whoever went to market without any capital, his life passed and he speedily returned in disappointment.
  • هی کجا بودی برادر هیچ جا  ** هی چه پختی بهر خوردن هیچ با 
  • “Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”
  • مشتری شو تا بجنبد دست من  ** لعل زاید معدن آبست من 
  • Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.
  • مشتری گرچه که سست و باردست  ** دعوت دین کن که دعوت واردست 
  • Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).
  • باز پران کن حمام روح گیر  ** در ره دعوت طریق نوح گیر 
  • Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.
  • خدمتی می‌کن برای کردگار  ** با قبول و رد خلقانت چه کار  845
  • Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?
  • داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را 
  • Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.
  • آن یکی می‌زد سحوری بر دری  ** درگهی بود و رواق مهتری 
  • A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.
  • نیم‌شب می‌زد سحوری را به جد  ** گفت او را قایلی کای مستمد 
  • (Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,
  • اولا وقت سحر زن این سحور  ** نیم‌شب نبود گه این شر و شور 
  • Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;
  • دیگر آنک فهم کن ای بوالهوس  ** که درین خانه درون خود هست کس 
  • And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.
  • کس درینجا نیست جز دیو و پری  ** روزگار خود چه یاوه می‌بری  850
  • There is nobody here except demons and spirits: why art thou trifling thy time away?
  • بهر گوشی می‌زنی دف گوش کو  ** هوش باید تا بداند هوش کو 
  • Thou art beating thy tambourine for the sake of an ear: where is the ear? Intelligence is needed in order to know (thy purpose): where is the intelligence?”
  • گفت گفتی بشنو از چاکر جواب  ** تا نمانی در تحیر و اضطراب 
  • He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.
  • گرچه هست این دم بر تو نیم‌شب  ** نزد من نزدیک شد صبح طرب 
  • Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand.