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3
1385-1434

  • Do thou, who art without pain, ponder on this; he that feels the pain has no such thought. Take heed!” 1385
  • تو که بی‌دردی همی اندیش این ** نیست صاحب‌درد را این فکر هین
  • Story.
  • حکایت
  • Amongst the Companions (of the Prophet) there was scarcely any one that knew the Qur’án by heart, though their souls had a great desire (to commit it to memory),
  • در صحابه کم بدی حافظ کسی ** گرچه شوقی بود جانشان را بسی
  • Because, inasmuch as its kernel had filled (them) and had reached maturity, the rinds became very thin and burst.
  • زانک چون مغزش در آگند و رسید ** پوستها شد بس رقیق و واکفید
  • Similarly, the shells of the walnut and the pistachio-nut and the almond— when the kernel has filled them, the rind decreases.
  • قشر جوز و فستق و بادام هم ** مغز چون آگندشان شد پوست کم
  • (When) the kernel, knowledge, increases, its rind decreases (and vanishes), because the lover is consumed by his beloved.
  • مغز علم افزود کم شد پوستش ** زانک عاشق را بسوزد دوستش
  • Since the quality of being sought is the opposite of seeking, the Revelation and the flashing of the (Divine) Light consume the prophet with burning. 1390
  • وصف مطلوبی چو ضد طالبیست ** وحی و برق نور سوزنده‌ی نبیست
  • When the Attributes of the Eternal have shone forth, then the mantle of temporality is burned.
  • چون تجلی کرد اوصاف قدیم ** پس بسوزد وصف حادث را گلیم
  • Every one that knew a quarter of the Qur’án by heart was hearing from the Companions (the words), “Great is he amongst us.”
  • ربع قرآن هر که را محفوظ بود ** جل فینا از صحابه می‌شنود
  • To combine the (outward) form with such a deep (inner) meaning is not possible, except on the part of a mighty (spiritual) king.
  • جمع صورت با چنین معنی ژرف ** نیست ممکن جز ز سلطانی شگرف
  • In such (mystical) intoxication (as his) the observance of due respect (to the letter of the Qur’án) will not be there at all; or if it be, ’tis a wonder.
  • در چنین مستی مراعات ادب ** خود نباشد ور بود باشد عجب
  • To observe humility in (the state of spiritual) independence is to combine two opposites, like “round” and “long.” 1395
  • اندر استغنا مراعات نیاز ** جمع ضدینست چون گرد و دراز
  • Truly the staff is loved by the blind; the (inwardly) blind man himself is a coffer (full) of the Qur’án.
  • خود عصا معشوق عمیان می‌بود ** کور خود صندوق قرآن می‌بود
  • He (a certain one) said, “In sooth the blind are coffers full of the words of the Qur’án and commemoration (of God) and warning.”
  • گفت کوران خود صنادیقند پر ** از حروف مصحف و ذکر و نذر
  • Again, a coffer full of the Qur’án is better (than one that is empty), because, (if) a chest be empty, 'tis bad.
  • باز صندوقی پر از قرآن به است ** زانک صندوقی بود خالی بدست
  • Yet again, the coffer that is empty of (any) load is better than the coffer that is full of mice and snakes.
  • باز صندوقی که خالی شد ز بار ** به ز صندوقی که پر موشست و مار
  • The sum (of the matter is this): when a man has attained to union, the go between becomes worthless to him. 1400
  • حاصل اندر وصل چون افتاد مرد ** گشت دلاله به پیش مرد سرد
  • Since you have reached the object of your search, O elegant one, the search for knowledge has now become evil.
  • چون به مطلوبت رسیدی ای ملیح ** شد طلب کاری علم اکنون قبیح
  • Since you have mounted to the roofs of Heaven, it would be futile to seek a ladder.
  • چون شدی بر بامهای آسمان ** سرد باشد جست وجوی نردبان
  • After (having attained to) felicity, the way (that leads) to felicity is worthless except for the sake of helping and teaching others.
  • جز برای یاری و تعلیم غیر ** سرد باشد راه خیر از بعد خیر
  • The shining mirror, which has become clear and perfect— ’twould be folly to apply a burnisher (to it).
  • آینه‌ی روشن که شد صاف و ملی ** جهل باشد بر نهادن صیقلی
  • Seated happily beside the Sultan (and) in favour (with him) —’twould be disgraceful to seek letter and messenger. 1405
  • پیش سلطان خوش نشسته در قبول ** زشت باشد جستن نامه و رسول
  • Story of a lover's being engrossed in reading and perusing a love-letter in the presence of his beloved, and how the beloved was displeased thereat. It is shameful to seek the proof in the presence of that which is proved, and blameworthy to occupy one's self with knowledge after having attained to that which is known.
  • داستان مشغول شدن عاشقی به عشق‌نامه خواندن و مطالعه کردن عشق‌نامه درحضور معشوق خویش و معشوق آن را ناپسند داشتن کی طلب الدلیل عند حضور المدلول قبیح والاشتغال بالعلم بعد الوصول الی المعلوم مذموم
  • A certain man, (when) his beloved let (him) sit beside her, produced a letter and read it to her.
  • آن یکی را یار پیش خود نشاند ** نامه بیرون کرد و پیش یار خواند
  • In the letter were verses and praise and laud, lamentation and wretchedness and many humble entreaties.
  • بیتها در نامه و مدح و ثنا ** زاری و مسکینی و بس لابه‌ها
  • The beloved said, “If this is for my sake, (to read) this at the time of (our) meeting is to waste one's life.
  • گفت معشوق این اگر بهر منست ** گاه وصل این عمر ضایع کردنست
  • I am here beside thee, and thou reading a letter! This, at any rate, is not the mark of (true) lovers.”
  • من به پیشت حاضر و تو نامه خوان ** نیست این باری نشان عاشقان
  • He replied, “Thou art present here, but I am not gaining my pleasure well (completely). 1410
  • گفت اینجا حاضری اما ولیک ** من نمی‌یایم نصیب خویش نیک
  • That which I felt last year on account of thee is non-existent at this moment, though I am experiencing union (with thee).
  • آنچ می‌دیدم ز تو پارینه سال ** نیست این دم گرچه می‌بینم وصال
  • I have drunk cool water from this fountain, I have refreshed eye and heart with its water.
  • من ازین چشمه زلالی خورده‌ام ** دیده و دل ز آب تازه کرده‌ام
  • I am (still) seeing the fountain, but the water is not there: maybe some brigand has waylaid (and cut off) my water.”
  • چشمه می‌بینم ولیکن آب نی ** راه آبم را مگر زد ره‌زنی
  • She said, “Then I am not thy beloved: I am in Bulghár, and the object of thy desire is in Qutú
  • گفت پس من نیستم معشوق تو ** من به بلغار و مرادت در قتو
  • Thou art in love with me and (also) with a state of feeling; the state of feeling is not in thy hand (in thy possession), O youth. 1415
  • عاشقی تو بر من و بر حالتی ** حالت اندر دست نبود یا فتی
  • Therefore I am not the whole of that which is sought by thee; I am (only) part of the object of thy quest at the present time.
  • پس نیم کلی مطلوب تو من ** جزو مقصودم ترا اندرز من
  • I am (only) the house of thy beloved, not the beloved (herself): (true) love is for the cash, not for the coffer (that contains it).”
  • خانه‌ی معشوقه‌ام معشوق نی ** عشق بر نقدست بر صندوق نی
  • The (real) beloved is that one who is single, who is thy beginning and end.
  • هست معشوق آنک او یکتو بود ** مبتدا و منتهاات او بود
  • When thou findest him, thou wilt not remain in expectation (of aught else): he is both the manifest and also the mystery,
  • چون بیابی‌اش نمانی منتظر ** هم هویدا او بود هم نیز سر
  • He is the lord of states of feeling, not dependent on any state: month and year are slaves of that Moon. 1420
  • میر احوالست نه موقوف حال ** بنده‌ی آن ماه باشد ماه و سال
  • When he bids the “state,” it does his behest; when he wills, he makes bodies (become) spirit.
  • چون بگوید حال را فرمان کند ** چون بخواهد جسمها را جان کند
  • One that is stopped (on the way) is not (at) the (journey's) end; he will be seated, waiting and seeking the “state.”
  • منتها نبود که موقوفست او ** منتظر بنشسته باشد حال‌جو
  • His (the perfect saint's) hand is the elixir that transmutes the “state”: (if) he move his hand, the copper becomes intoxicated with him.
  • کیمیای حال باشد دست او ** دست جنباند شود مس مست او
  • If he will, even death becomes sweet; thorns and stings become narcissus and wild-rose.
  • گر بخواهد مرگ هم شیرین شود ** خار و نشتر نرگس و نسرین شود
  • He that is dependent on the “state” is (still) a human being: for (at one moment) he is (made) greater by the “state,” at another moment he is in decrease. 1425
  • آنک او موقوف حالست آدمیست ** کو بحال افزون و گاهی در کمیست
  • In respect of gaining (the 'state'), the Súfí is “the son of the time,” but the pure one (sáfí) is unconcerned with “time” and “state.”
  • صوفی ابن الوقت باشد در منال ** لیک صافی فارغست از وقت و حال
  • “States” are dependent on his decision and judgement; (they are) vivified by his Messiah-like breath.
  • حالها موقوف عزم و رای او ** زنده از نفخ مسیح‌آسای او
  • “Thou art in love with thy ‘state,’ thou art not in love with me; thou art attached to me in the hope of (experiencing) the ‘state.’”
  • عاشق حالی نه عاشق بر منی ** بر امید حال بر من می‌تنی
  • He that at one moment is deficient and at another moment perfect is not He that was worshipped by Khalíl (Abraham): he is one that sinks;
  • آنک یک دم کم دمی کامل بود ** نیست معبود خلیل آفل بود
  • And he that is liable to sink and is now that and (now) this is not the (true) beloved: “I love not them that sink.” 1430
  • وانک آفل باشد و گه آن و این ** نیست دلبر لا احب افلین
  • He that is now pleasing and now unpleasing, at one time water and at one moment fire,
  • آنک او گاهی خوش و گه ناخوشست ** یک زمانی آب و یک دم آتشست
  • May be the mansion of the Moon, but he is not the Moon; he may be the picture of the Adored One, but he is not conscious.
  • برج مه باشد ولیکن ماه نه ** نقش بت باشد ولی آگاه نه
  • The Súfí that seeks purity is ‘the son of the time’: he has clasped the ‘time’ tightly as (though it were) his father.
  • هست صوفی صفاجو ابن وقت ** وقت را همچون پدر بگرفته سخت
  • The pure one (sáfí) is plunged in love of the Glorious (God); he is not the son of any one, (he is) free from ‘times’ and ‘states’—
  • هست صافی غرق عشق ذوالجلال ** ابن کس نه فارغ از اوقات و حال