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5
347-396

  • شمع مرده باده رفته دلربا  ** غوطه خورد از ننگ کژبینی ما 
  • The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
  • ظلت الارباح خسرا مغرما  ** نشتکی شکوی الی الله العمی 
  • Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
  • حبذا ارواح اخوان ثقات  ** مسلمات ممنات قانتات 
  • How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
  • هر کسی رویی به سویی برده‌اند  ** وان عزیزان رو به بی‌سو کرده‌اند  350
  • Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.
  • هر کبوتر می‌پرد در مذهبی  ** وین کبوتر جانب بی‌جانبی 
  • Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
  • ما نه مرغان هوا نه خانگی  ** دانه‌ی ما دانه‌ی بی‌دانگی 
  • We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
  • زان فراخ آمد چنین روزی ما  ** که دریدن شد قبادوزی ما 
  • Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
  • سبب آنک فرجی را نام فرجی نهادند از اول 
  • The reason why the name farají was first given to the garment known by that name.
  • صوفیی بدرید جبه در حرج  ** پیشش آمد بعد به دریدن فرج 
  • A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
  • کرد نام آن دریده فرجی  ** این لقب شد فاش زان مرد نجی  355
  • He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.
  • این لقب شد فاش و صافش شیخ برد  ** ماند اندر طبع خلقان حرف درد 
  • This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
  • هم‌چنین هر نام صافی داشتست  ** اسم را چون دردیی بگذاشتست 
  • Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
  • هر که گل خوارست دردی را گرفت  ** رفت صوفی سوی صافی ناشکفت 
  • Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
  • گفت لابد درد را صافی بود  ** زین دلالت دل به صفوت می‌رود 
  • He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
  • درد عسر افتاد و صافش یسر او  ** صاف چون خرما و دردی بسر او  360
  • The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage.
  • یسر با عسرست هین آیس مباش  ** راه داری زین ممات اندر معاش 
  • Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
  • روح خواهی جبه بشکاف ای پسر  ** تا از آن صفوت برآری زود سر 
  • (If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
  • هست صوفی آنک شد صفوت‌طلب  ** نه از لباس صوف و خیاطی و دب 
  • The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
  • صوفیی گشته به پیش این لام  ** الخیاطه واللواطه والسلام 
  • With these base scoundrels Súfism has become patching and sodomy, and that is all.
  • بر خیال آن صفا و نام نیک  ** رنگ پوشیدن نکو باشد ولیک  365
  • To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but
  • بر خیالش گر روی تا اصل او  ** نی چو عباد خیال تو به تو 
  • (Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
  • دور باش غیرتت آمد خیال  ** گرد بر گرد سراپرده‌ی جمال 
  • Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;
  • بسته هر جوینده را که راه نیست  ** هر خیالش پیش می‌آید بیست 
  • It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—
  • جز مگر آن تیزکوش تیزهوش  ** کش بود از جیش نصرتهاش جوش 
  • Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).
  • نجهد از تخییلها نی شه شود  ** تیر شه بنماید آنگه ره شود  370
  • He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter).
  • این دل سرگشته را تدبیر بخش  ** وین کمانهای دوتو را تیر بخش 
  • (O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.
  • جرعه‌ای بر ریختی زان خفیه جام  ** بر زمین خاک من کاس الکرام 
  • From that hidden goblet (of Thine) Thou hast poured out of the cup of the noble (prophets and saints) a draught over the dusty earth.
  • هست بر زلف و رخ از جرعه‌ش نشان  ** خاک را شاهان همی‌لیسند از آن 
  • From the draught thereof there is a trace on the locks and cheeks (of the fair): hence kings lick the earth (of which the bodies of the fair are made).
  • جرعه حسنست اندر خاک گش  ** که به صد دل روز و شب می‌بوسیش 
  • ’Tis the draught of (Divine) beauty—(mingled) in the lovely earth—that thou art kissing with a hundred hearts day and night.
  • جرعه خاک آمیز چون مجنون کند  ** مر ترا تا صاف او خود چون کند  375
  • Since the draught, when mingled with dust, makes thee mad, think how its pure essence would affect thee!
  • هر کسی پیش کلوخی جامه‌چاک  ** که آن کلوخ از حسن آمد جرعه‌ناک 
  • Every one is tattered (torn with emotion) in the presence of a clod that has received a draught of Beauty.
  • جرعه‌ای بر ماه و خورشید و حمل  ** جرعه‌ای بر عرش و کرسی و زحل 
  • (There is) a draught (poured) on the moon and the sun and Aries; (there is) a draught (poured) on the Throne and the Footstool and Saturn.
  • جرعه گوییش ای عجب یا کیمیا  ** که ز اسیبش بود چندین بها 
  • Oh, I wonder, wilt thou call it a draught or an elixir, since from contact with it so many splendours arise?
  • جد طلب آسیب او ای ذوفنون  ** لا یمس ذاک الا المطهرون 
  • Earnestly seek contact with it, O accomplished man: none shall touch it except the purified.
  • جرعه‌ای بر زر و بر لعل و درر  ** جرعه‌ای بر خمر و بر نقل و ثمر  380
  • One draught (is poured) on gold and rubies and pearls; one draught (is poured) on wine and dessert and fruits;
  • جرعه‌ای بر روی خوبان لطاف  ** تا چگونه باشد آن راواق صاف 
  • One draught on the faces of the charming fair: (consider, then,) how (marvellous) must be that pure wine!
  • چون همی مالی زبان را اندرین  ** چون شوی چون بینی آن را بی ز طین 
  • Inasmuch as thou rubbest thy tongue (even) on this (earthly draught), how (enamoured of it) wilt thou be when thou seest (tastest) it without the clay!
  • چونک وقت مرگ آن جرعه‌ی صفا  ** زین کلوخ تن به مردن شد جدا 
  • When at the hour of death that pure draught is separated from the bodily clod by dying,
  • آنچ می‌ماند کنی دفنش تو زود  ** این چنین زشتی بدان چون گشته بود 
  • Thou quickly buriest that which remains, since it had been made such an ugly thing by that (separation).
  • جان چو بی این جیفه بنماید جمال  ** من نتانم گفت لطف آن وصال  385
  • When the Spirit displays its beauty without this carcase, I cannot express the loveliness of that union.
  • مه چو بی‌این ابر بنماید ضیا  ** شرح نتوان کرد زان کار و کیا 
  • When the Moon displays its radiance without this cloud, ’tis impossible to describe that glory and majesty.
  • حبذا آن مطبخ پر نوش و قند  ** کین سلاطین کاسه‌لیسان ویند 
  • How delightful is that Kitchen full of honey and sugar, of which these (worldly) monarchs are (only) the lick-platters!
  • حبذا آن خرمن صحرای دین  ** که بود هر خرمن آن را دانه‌چین 
  • How delightful is that Stack in the spiritual field, of which every (other) stack is (only) the gleaner!
  • حبذا دریای عمر بی‌غمی  ** که بود زو هفت دریا شب‌نمی 
  • How delightful is the Sea of painless Life, of which the Seven Seas are (only) a dewdrop!
  • جرعه‌ای چون ریخت ساقی الست  ** بر سر این شوره خاک زیردست  390
  • When the Cup-bearer of Alast poured a draught upon this nitrous abject earth,
  • جوش کرد آن خاک و ما زان جوششیم  ** جرعه‌ی دیگر که بس بی‌کوششیم 
  • The earth seethed, and we are (the result) of that seething. (O God, pour) another draught, for we are very effortless (unaspiring).
  • گر روا بد ناله کردم از عدم  ** ور نبود این گفتنی نک تن زدم 
  • If ’twas permitted, I sang of non-existence; and if ’twas not to be told, lo, I was silent.
  • این بیان بط حرص منثنیست  ** از خلیل آموز که آن بط کشتنیست 
  • This is the account of the bent (grovelling) duck, which is greed: learn of Khalíl (Abraham) that the duck ought to be killed.
  • هست در بط غیر این بس خیر و شر  ** ترسم از فوت سخنهای دگر 
  • In the duck there is much good and evil besides this, (but) I am afraid of missing other (more important) topics of discourse.
  • صفت طاوس و طبع او و سبب کشتن ابراهیم علیه‌السلام او را 
  • Description of the Peacock and its nature, and the cause of its being killed by Abraham, on whom be peace.
  • آمدیم اکنون به طاوس دورنگ  ** کو کند جلوه برای نام و ننگ  395
  • Now we come to the two-coloured (double-faced) peacock, who displays himself for the sake of name and fame.
  • همت او صید خلق از خیر و شر  ** وز نتیجه و فایده‌ی آن بی‌خبر 
  • His desire is to catch people: he is ignorant of good and evil and of the result and use of that (catching).