How the Governor commanded a certain man

How the Governor commanded a certain man

How the Governor commanded a certain man, saying, “Root up the thorn bush which you have planted on the road.” فرمودن والی آن مرد را که این خار بن را که نشانده‏ای بر سر راه بر کن

همچو آن شخص درشت خوش سخن
در میان ره نشاند او خار بن‏
As (for example) that callous fair-spoken person planted a thorn bush in the middle of the road.
ره گذریانش ملامت‏گر شدند
بس بگفتندش بکن این را نکند
The wayfarers reproached him and oftentimes told him to dig it up: he dug it not up.
هر دمی آن خار بن افزون شدی
پای خلق از زخم آن پر خون شدی‏
Every moment the thorn bush was growing bigger: the people’s feet were streaming with blood from its pricks.
جامه‏های خلق بدریدی ز خار
پای درویشان بخستی زار زار
The people’s clothes were being rent by the thorns: the feet of the poor were being wounded pitiably.
چون به جد حاکم بدو گفت این بکن
گفت آری بر کنم روزیش من‏
When the Governor said to him with earnestness, “Dig this up,” he replied, “Yes, I will dig it up some day.”
مدتی فردا و فردا وعده داد
شد درخت خار او محکم نهاد
For a long while he promised (to dig it up) to-morrow and to-morrow; (meantime) his thorn bush became robust in constitution.
گفت روزی حاکمش ای وعده کژ
پیش آ در کار ما واپس مغز
One day the Governor said to him, “O false promiser, go forward with my affair, do not creep back.”
گفت الایام یا عم بیننا
گفت عجل لا تماطل دیننا
He replied, “O uncle, the days are between us.” “Make haste,” said he, “do not put off payment of my debt.”
تو که می‏گویی که فردا این بدان
که به هر روزی که می‏آید زمان‏
You who say “To-morrow,” be aware of this, that with every day that time is coming (and going),
آن درخت بد جوان‏تر می‏شود
وین کننده پیر و مضطر می‏شود
That evil tree is growing younger, while this digger is waxing old and sorely distressed.
خار بن در قوت و برخاستن
خار کن در پیری و در کاستن‏
The thorn bush (is) in (process of gaining) strength and (in) ascent; its digger (is) in (process of) aging and decline.
خار بن هر روز و هر دم سبز و تر
خار کن هر روز زار و خشکتر
The thorn bush every day and every moment is green and fresh; its digger is every day more sickly and withered.
او جوانتر می‏شود تو پیرتر
زود باش و روزگار خود مبر
It is growing younger, you older: be quick and do not waste your time!
خار بن دان هر یکی خوی بدت
بارها در پای خار آخر زدت‏
Know that every single bad habit of yours is a thorn bush: many a time, after all, have its thorns pierced your foot.
بارها از خوی خود خسته شدی
حس نداری سخت بی‏حس آمدی‏
Many a time have you been wounded by your own (evil) habits you have no sense, you are very senseless.
گر ز خسته گشتن دیگر کسان
که ز خلق زشت تو هست آن رسان‏
If to the wounding of other persons, which comes to pass from your evil nature,
غافلی باری ز زخم خود نه‏ای
تو عذاب خویش و هر بیگانه‏ای‏
You are indifferent, at any rate you are not (indifferent) to your own wounds: you are the torment of yourself and of every stranger.
یا تبر برگیر و مردانه بزن
تو علی‏وار این در خیبر بکن‏
Either take up the axe and strike like a man like ‘Alí, destroy this gate of Khaybar.
یا به گلبن وصل کن این خار را
وصل کن با نار نور یار را
Or unite these thorns with the rosebush: unite the light of the friend (of God) with the (sensual) fire,
تا که نور او کشد نار تو را
وصل او گلشن کند خار تو را
In order that his light may extinguish your fire, (and that) union with him may make your thorns roses.
تو مثال دوزخی او مومن است
کشتن آتش به مومن ممکن است‏
You are like Hell, he is a true believer: the extinction of the fire (of Hell) by means of a true believer is possible.
مصطفی فرمود از گفت جحیم
کاو به مومن لابه گر گردد ز بیم‏
Mustafá (Mohammed) said concerning the speech of Hell, that on account of fear it begins humbly to entreat the true believer,
گویدش بگذر ز من ای شاه زود
هین که نورت سوز نارم را ربود
And says to him, “Pass quickly away from me, O king: hark, for thy light has taken away the burning of my fire.”
پس هلاک نار نور مومن است
ز انکه بی‏ضد دفع ضد لا یمکن است‏
Therefore the true believer’s light is the death of the fire, because without an opposite the removal of the (other) opposite is impossible.
نار ضد نور باشد روز عدل
کان ز قهر انگیخته شد این ز فضل‏
On the Day of Justice (Judgement) the fire will be the opponent of the light, since the former was aroused by (God’s) wrath, the latter by (His) grace.
گر همی‏خواهی تو دفع شر نار
آب رحمت بر دل آتش گمار
If you are wishing to remove the evil of the fire, direct the water of (Divine) mercy against the heart of the fire.
چشمه‏ی آن آب رحمت مومن است
آب حیوان روح پاک محسن است‏
The true believer is the fountain of that water of mercy: the pure spirit of the well-doer is the Water of Life.
بس گریزان است نفس تو از او
ز انکه تو از آتشی او آب جو
Hence your fleshly soul is fleeing mightily from him, because you are of fire, (while) he (is) the water of the stream.
ز آب آتش ز آن گریزان می‏شود
کاتشش از آب ویران می‏شود
Fire becomes fleeing from water for the reason that its fire (flame and heat) is ruined by water.
حس و فکر تو همه از آتش است
حس شیخ و فکر او نور خوش است‏
Your sense and thought are wholly of the fire; the sense of the Shaykh (spiritual guide) and his thought are the beauteous Light.
آب نور او چو برآتش چکد
چک چک از آتش بر آید بر جهد
When the water of his light trickles on the fire, chak chak (a gnashing sound) rises from the fire, and it leaps up (in fury).
چون کند چک چک تو گویش مرگ و درد
تا شود این دوزخ نفس تو سرد
When it makes (the sound) chak chak, say you to it, “Death and woe (to thee),” in order that this hell, (which is) your fleshly soul, may become cold (quenched),
تا نسوزد او گلستان تو را
تا نسوزد عدل و احسان تو را
So that it may not burn your rose-garden, so that it may not burn your justice and well doing.
بعد از آن چیزی که کاری بردهد
لاله و نسرین و سیسنبردهد
After that, anything that you sow will yield fruit (or flowers); it will yield anemones and wild roses and thyme.
باز پهنا می‏رویم از راه راست
باز گرد ای خواجه راه ما کجاست‏
Once more we are going wide of the straight way: turn back, O master where is our way?
اندر آن تقریر بودیم ای حسود
که خرت لنگ است و منزل دور زود
We were (engaged) in showing, O envious one, that your ass is lame and the place of alighting (journey’s end) far off, (so you must be) quick.
سال بی‏گه گشت وقت کشت نی
جز سیه رویی و فعل زشت نی‏
The year has turned late; it is not sowing-time, (and you have produced) nothing except black shame and foul deeds.
کرم در بیخ درخت تن فتاد
بایدش بر کند و در آتش نهاد
The worm has entered the root of the body’s tree: it must be dug up and put in the fire.
هین و هین ای راه رو بی‏گاه شد
آفتاب عمر سوی چاه شد
Hark and hark (again), O wayfarer! ’Tis late, life’s sun is gone towards the pit (is about to set).
این دو روزک را که زورت هست زود
پیر افشانی بکن از راه جود
(During) these (one or) two brief days when you have (some) strength, (be) quick, make a last effort with all your might.
این قدر تخمی که مانده ستت بباز
تا بروید زین دو دم عمر دراز
Devote this (small) amount of seed that you have remaining, in order that long life may grow from these (one or) two moments.
تا نمرده ست این چراغ با گهر
هین فتیله‏اش ساز و روغن زودتر
Whilst this jewelled lamp is not (yet) extinguished, see you trim its wick and (supply it with) oil immediately.
هین مگو فردا که فرداها گذشت
تا به کلی نگذرد ایام کشت‏
Beware! Do not say “tomorrow” for (many) tomorrows have passed. Let not the days of sowing pass away altogether.
پند من بشنو که تن بند قوی است
کهنه بیرون کن گرت میل نوی است‏
Listen to my admonition that the body is a strong bond: put off the old, if you have desire for newness.
لب ببند و کف پر زر بر گشا
بخل تن بگذار و پیش آور سخا
Shut the lips and open the palm filled with gold: leave off being a miser with the body, exhibit munificence.
ترک شهوتها و لذتها سخاست
هر که در شهوت فرو شد بر نخاست‏
Munificence is the abandonment of lusts and pleasures; no one who is sunken in lust rises up (again).
این سخا شاخی است از سرو بهشت
وای او کز کف چنین شاخی بهشت‏
This munificence is a branch of the cypress of Paradise: woe to him that lets such a branch go from his hand!
عروة الوثقی است این ترک هوا
بر کشد این شاخ جان را بر سما
This abandonment of sensuality is the firmest handle: this branch draws the spirit up to Heaven.
تا برد شاخ سخا ای خوب کیش
مر ترا بالا کشان تا اصل خویش‏
(So act) that the branch of munificence, O righteous man, drawing you aloft may bear you to its origin.
یوسف حسنی و این عالم چو چاه
وین رسن صبر است بر امر اله‏
You are Joseph (full) of beauty, and this world is as the well, and this rope (to draw you forth) is patience with (submission to) the command of God.
یوسفا آمد رسن در زن دو دست
از رسن غافل مشو بی‏گه شده ست‏
O Joseph, the rope is come: put your two hands upon it. Do not neglect the rope, (for) it has grown late.
حمد لله کین رسن آویختند
فضل و رحمت را بهم آمیختند
Praise be to God, that this rope has been dangled, (and that) grace and mercy have been blended together,
تا ببینی عالم جان جدید
عالم بس آشکار ناپدید
So that you may behold the world of the new spirit, a world very manifest, (though) invisible.
این جهان نیست چون هستان شده
و آن جهان هست بس پنهان شده‏
This (phenomenal) world of non-existence has become like (real) existence, while that world of (real) existence has become very hidden.
خاک بر باد است و بازی می‏کند
کژنمایی پرده سازی می‏کند
The dust is on the wind: it is playing, it is making a false show and forming a veil.
اینکه بر کار است بی‏کار است و پوست
و انکه پنهان است مغز و اصل اوست‏
This, which is busy (in appearance), is (really) idle and (superficial, like) a husk; and that which is hidden is its core and origin.
خاک همچون آلتی در دست باد
باد را دان عالی و عالی نژاد
The dust is as a tool in the hand of the wind: deem the wind high and of high descent.
چشم خاکی را به خاک افتد نظر
باد بین چشمی بود نوعی دگر
The gaze of the eye of dust falls on the dust; an eye that sees the wind is of another sort.
اسب داند اسب را کاو هست یار
هم سواری داند احوال سوار
A horse knows a horse, because it (one horse) is associated (homogeneous with other horses); likewise (only) a rider knows the things appertaining to a rider.
چشم حس اسب است و نور حق سوار
بی‏سواره اسب خود ناید به کار
The sensuous eye is the horse, and the Light of God is the rider: without the rider the horse itself is useless.
پس ادب کن اسب را از خوی بد
ور نه پیش شاه باشد اسب رد
Therefore train the horse (so as to cure it) of bad habits; else the horse will be rejected before the King.
چشم اسب از چشم شه رهبر بود
چشم او بی‏چشم شه مضطر بود
The horse’s eye finds the way from the King’s eye: without the King’s eye its eye is in desperate plight.
چشم اسبان جز گیاه و جز چرا
هر کجا خوانی بگوید نه چرا
The eye of horses, whithersoever you call it except to grass and pasture, says, “Nay, why (should we go)?”
نور حق بر نور حس راکب شود
آن گهی جان سوی حق راغب شود
The Light of God mounts (as a rider) on the sensuous eye, and then the soul yearns after God.
اسب بی‏راکب چه داند رسم راه
شاه باید تا بداند شاه راه‏
How should the riderless horse know the marks of the road? The King is needed (to ride it) in order that it may know the King’s road.
سوی حسی رو که نورش راکب است
حس را آن نور نیکو صاحب است‏
Go towards a sense on which the Light is riding: that Light is a good companion for the sense.
نور حس را نور حق تزیین بود
معنی نور علی‏ نور این بود
The Light of God is an ornament to the light of sense: this is the meaning of light upon light.
نور حسی می‏کشد سوی ثری
نور حقش می‏برد سوی علی‏
The light of sense draws (a man) towards earth; the Light of God bears him aloft,
ز انکه محسوسات دونتر عالمی است
نور حق دریا و حس چون شبنمی است‏
Because sensible things are a lower world: the Light of God is (as) the sea, and the sense as a dew-drop.
لیک پیدا نیست آن راکب بر او
جز به آثار و به گفتار نکو
But that which rides on it (on the sense) is not manifested save by good effects and words.
نور حسی کاو غلیظ است و گران
هست پنهان در سواد دیده‏گان‏
The sensuous light, which is gross and heavy, is hidden in the black of the eyes.
چون که نور حس نمی‏بینی ز چشم
چون ببینی نور آن دینی ز چشم‏
Inasmuch as you are not seeing the light of sense with (your) eye, how should you see the light of that religious one (the saint) with (your) eye?
نور حس با این غلیظی مختفی است
چون خفی نبود ضیایی کان صفی است‏
The light of sense is hidden notwithstanding this grossness: how (then) should not that radiance be hidden which is pure (and subtle)?
این جهان چون خس به دست باد غیب
عاجزی پیش گرفت و داد غیب‏
This world, like straws in the hand (sway) of the unseen wind, (is) a helpless thing before the (irresistible) might of the Unseen.
گه بلندش می‏کند گاهیش پست
گه درستش می‏کند گاهی شکست‏
It (this control) makes it now lofty, now low; makes it now sound (and whole), now broken;
گه یمینش می‏برد گاهی یسار
گه گلستانش کند گاهیش خار
Now carries it to the right, now to the left; now makes it roses, now thorns. 
دست پنهان و قلم بین خط گزار
اسب در جولان و ناپیدا سوار
See (how) the Hand (is) hidden, while the pen is writing; the horse careering, while the Rider is invisible.
تیر پران بین و ناپیدا کمان
جانها پیدا و پنهان جان جان‏
See the arrow flying, and the Bow not in sight; the (individual) souls manifest, and the Soul of souls hidden.
تیر را مشکن که این تیر شهی است
تیر پرتابی ز شصت آگهی است‏
Do not break the arrow, for it is the arrow of a King; it is not shot at long range (at random), it is from the thumb-stall of One who knows (how to hit the target).
ما رمیت إذ رمیت گفت حق
کار حق بر کارها دارد سبق‏
God said, “Thou didst not throw when thou threwest”: the action of God has precedence over (our) actions.
خشم خود بشکن تو مشکن تیر را
چشم خشمت خون شمارد شیر را
Break your own anger, do not break the arrow: the eye of your anger reckons milk (to be) blood.
بوسه ده بر تیر و پیش شاه بر
تیر خون آلود از خون تو تر
Give the arrow a kiss and bring it to the King the blood-stained arrow, wet with your blood.
آن چه پیدا عاجز و بسته و زبون
و آن چه ناپیدا چنان تند و حرون‏
That which is seen is helpless and confined and feeble; and that which is unseen is so fierce and uncontrollable.
ما شکاریم این چنین دامی کراست
گوی چوگانیم چوگانی کجاست‏
We are the (hunted) prey: to whom belongs such a (fearful) snare? We are the ball (for the blows) of the polo-bat and where is the Batsman?
می‏درد می‏دوزد این خیاط کو
می‏دمد می‏سوزد این نفاط کو
He tears, He sews: where is this Tailor? He blows, He burns: where is this Fire-kindler?
ساعتی کافر کند صدیق را
ساعتی زاهد کند زندیق را
At one hour He makes the true saint an unbeliever; at another hour He makes the (impious) deist an (orthodox) ascetic;
ز انکه مخلص در خطر باشد ز دام
تا ز خود خالص نگردد او تمام‏
For the mukhlis (sincere worshipper) is in danger of the snare until he becomes entirely purged of self,
ز انکه در راهست و ره زن بی‏حد است
آن رهد کاو در امان ایزد است‏
Because he is (still) on the Way, and the brigands are numberless: (only) he escapes who is under God’s safeguard.
آینه‏ی خالص نگشت او مخلص است
مرغ را نگرفته است او مقنص است‏
(If) he has not become (selfless, like) a pure mirror, he is (no more than) mukhlis: (if) he has not caught the bird, he is (still) hunting;
چون که مخلص گشت مخلص باز رست
در مقام امن رفت و برد دست‏
(But) when the mukhlis has become mukhlas, he is delivered: he has reached the place of safety and has won the victory.
هیچ آیینه دگر آهن نشد
هیچ نانی گندم خرمن نشد
No mirror (ever) became iron again; no bread (ever) became the wheat in the stack.
هیچ انگوری دگر غوره نشد
هیچ میوه‏ی پخته با کوره نشد
No full-grown grape (ever) became a young grape; no mature fruit (ever) became premature fruit.
پخته گرد و از تغیر دور شو
رو چو برهان محقق نور شو
Become mature and be far from (the possibility of) change for the worse: go, become the Light, like Burhán-i Muhaqqiq.
چون ز خود رستی همه برهان شدی
چون که بنده نیست شد سلطان شدی‏
When you have escaped from self, you have become wholly the proof (of God): when the slave (in you) has become naught, you have become the King.
ور عیان خواهی صلاح دین نمود
دیده‏ها را کرد بینا و گشود
And if you wish to behold (this mystery) plainly, Saláhu’ddín has shown it forth: he has made the eyes to see and has opened (them).
فقر را از چشم و از سیمای او
دید هر چشمی که دارد نور هو
From his eyes and mien every eye that hath the Light of Hú (God) has discerned (mystical) poverty.
شیخ فعال است بی‏آلت چو حق
با مریدان داده بی‏گفتی سبق‏
The Shaykh (Saláhu’ddín) is one who, like God, acts without instrument, giving lessons to his disciples without anything said.]
دل به دست او چو موم نرم رام
مهر او گه ننگ سازد گاه نام‏
In his hand the heart is submissive like soft wax: his seal makes (the impression) now (of) shame, now (of) fame.
مهر مومش حاکی انگشتری است
باز آن نقش نگین حاکی کیست‏
The seal impressed on his wax is telling of the seal-ring; of whom, again, does the device tell, (which is) graven on the stone of the ring?
حاکی اندیشه‏ی آن زرگر است
سلسله‏ی هر حلقه اندر دیگر است‏
It tells of the thought of the Goldsmith (all this) is a chain, every link (inserted) in another.
این صدا در کوه دلها بانگ کی ست
گه پرست از بانگ این که گه تهی است‏
Whose voice is this echo in the mountains of (our) hearts? Sometimes this mountain is full of the voice, sometimes it is empty.
هر کجا هست او حکیم است اوستاد
بانگ او زین کوه دل خالی مباد
Wheresoever he is, he is the Sage, the Master may his voice not forsake this mountain!
هست که کاوا مثنا می‏کند
هست که کآواز صد تا می‏کند
There is a mountain that (only) doubles the voice; there is a mountain that makes it hundredfold.
می‏زهاند کوه از آن آواز و قال
صد هزاران چشمه‏ی آب زلال‏
At that voice and speech the mountain lets gush forth hundreds of thousands of springs of clear water.
چون ز کوه آن لطف بیرون می‏شود
آبها در چشمه‏ها خون می‏شود
Inasmuch as that grace emanates (even) from the mountain, the waters in the springs become blood.
ز آن شهنشاه همایون نعل بود
که سراسر طور سینا لعل بود
’Twas on account of that monarch of auspicious gait that Mount Sinai was (turned to) rubies from end to end.
جان پذیرفت و خرد اجزای کوه
ما کم از سنگیم آخر ای گروه‏
(All) the parts of the mountain received life and intelligence after all, are we inferior to stone, O people?
نه ز جان یک چشمه جوشان می‏شود
نه بدن از سبز پوشان می‏شود
Neither is there gushing from the soul a single spring, nor is the body becoming one of those clad in green;
نه صدای بانگ مشتاقی در او
نه صفای جرعه‏ی ساقی در او
Neither is there in it the echo of the cry of longing, nor the purity (born) of the draught of (wine bestowed by) the Cup-bearer.
کو حمیت تا ز تیشه و ز کلند
این چنین که را بکلی بر کنند
Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?
بو که بر اجزای او تابد مهی
بو که در وی تاب مه یابد رهی‏
(In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.
چون قیامت کوهها را بر کند
پس قیامت این کرم کی می‏کند
Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?
این قیامت ز آن قیامت کی کم است
آن قیامت زخم و این چون مرهم است‏
How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.
هر که دید این مرهم از زخم ایمن است
هر بدی کاین حسن دید او محسن است‏
Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer.
ای خنک زشتی که خویش شد حریف
و ای گل رویی که جفتش شد خریف‏
Oh, happy is the ugly one to whom the beauteous one has become a companion; alas for one of rosy countenance with whom autumn has consorted!
نان مرده چون حریف جان شود
زنده گردد نان و عین آن شود
When lifeless bread is companioned with life, the bread becomes living and is turned into the substance of that (life).
هیزم تیره حریف نار شد
تیرگی رفت و همه انوار شد
Dark faggots become the companions of fire: the darkness departed, and all was turned into light.
در نمک‏لان چون خر مرده فتاد
آن خری و مردگی یک سو نهاد
When the dead ass fell into the salt-mine, it put aside asininity and mortality.
صبغة الله هست خم رنگ هو
پیسها یک رنگ گردد اندر او
The baptism of Allah is the dyeing-vat of Hú (the Absolute God): therein (all) piebald things become of one colour.
چون در آن خم افتد و گوییش قم
از طرب گوید منم خم لا تلم‏
When he (the mystic) falls into the vat, and you say to him, “Arise,” he says in rapture, “I am the vat: do not blame (me).”
آن منم خم خود انا الحق گفتن است
رنگ آتش دارد الا آهن است‏
That “I am the vat” is the (same as) saying “I am God”: he has the colour of the fire, albeit he is iron.
رنگ آهن محو رنگ آتش است
ز آتشی می‏لافد و خامش‏وش است‏
The colour of the iron is naughted in the colour of the fire: it (the iron) boasts of (its) fieriness, though (actually) it is like one who keeps silence.
چون به سرخی گشت همچون زر کان
پس انا النار است لافش بی‏زبان‏
When it has become like gold of the mine in redness, then without tongue its boast is “I am the fire.”
شد ز رنگ و طبع آتش محتشم
گوید او من آتشم من آتشم‏
It has become glorified by the colour and nature of the fire: it says, “I am the fire, I am the fire.
آتشم من گر ترا شک است و ظن
آزمون کن دست را بر من بزن‏
I am the fire; if thou have doubt and suspicion, make trial, put thy hand upon me.
آتشم من بر تو گر شد مشتبه
روی خود بر روی من یک دم بنه‏
I am the fire; if it seem dubious to thee, lay thy face upon my face for one moment.”
آدمی چون نور گیرد از خدا
هست مسجود ملایک ز اجتبا
When Man receives light from God, he is worshipped by the angels because of his being chosen (by God).
نیز مسجود کسی کاو چون ملک
رسته باشد جانش از طغیان و شک‏
Also, (he is) worshipped by that one whose spirit, like the angel, has been freed from contumacy and doubt.
آتش چه آهن چه لب ببند
ریش تشبیه مشبه را مخند
What fire? What iron? Close your lips: do not laugh at the beard of the assimilator’s simile.
پای در دریا منه کم گوی از آن
بر لب دریا خمش کن لب گزان‏
Do not set foot in the Sea, speak not of It: on the shore of the Sea keep silence, biting your lips (in amazement).
گر چه صد چون من ندارد تاب بحر
لیک می‏نشکیبم از غرقاب بحر
Though (one equal to) a hundred like me would not have the strength to bear the Sea, yet I cannot refrain from the drowning waters of the Sea.
جان و عقل من فدای بحر باد
خونبهای عقل و جان این بحر داد
May my soul and mind be a sacrifice to the Sea: this Sea has paid the blood-price of mind and soul.
تا که پایم می‏رود رانم در او
چون نماند پا چو بطانم در او
I will march in It as long as my feet move; when feet remain not, I am (plunged) in It, like ducks.
بی‏ادب حاضر ز غایب خوشتر است
حلقه گر چه کژ بود نه بر در است‏
An unrespectful person present is better than one absent: though the ring be crooked, is it not on the door?
ای تن آلوده به گرد حوض گرد
پاک کی گردد برون حوض مرد
O defiled in body, frequent the tank: outside of the tank, how shall a man be cleansed?
پاک کاو از حوض مهجور اوفتاد
او ز پاکی خویش هم دور اوفتاد
The pure one who has been banished from the tank becomes far also from his purity.
پاکی این حوض بی‏پایان بود
پاکی اجسام کم میزان بود
The purity of this tank is infinite; the purity of bodies is of little weight,
ز انکه دل حوض است لیکن در کمین
سوی دریا راه پنهان دارد این‏
Because the heart (though it) is a tank, yet in ambush (out of sight) it has a hidden channel to the Sea.
پاکی محدود تو خواهد مدد
ور نه اندر خرج کم گردد عدد
Your finite purity wants reinforcement; otherwise, number is diminished in (the course of) expenditure.
آب گفت آلوده را در من شتاب
گفت آلوده که دارم شرم از آب‏
The water said to the defiled one, “Hasten (to come) into me.” The defiled one said, “I feel shame before the water.”
گفت آب این شرم بی‏من کی رود
بی‏من این آلوده زایل کی شود
Said the water, “Without me how shall this shame go? Without me how shall this defilement be removed?”
ز آب هر آلوده کاو پنهان شود
الحیاء یمنع الإیمان بود
Every defiled one who hides from the water is (an example of the saying that) “Shame hinders Faith.”
دل ز پایه‏ی حوض تن گلناک شد
تن ز آب حوض دلها پاک شد
The heart is muddied by the steps of the body’s tank; the body is cleansed by the water of the heart’s tanks.
گرد پایه‏ی حوض دل گرد ای پسر
هان ز پایه‏ی حوض تن می‏کن حذر
Haunt the steps of the heart’s tank, O son; take heed and always beware of the steps of the body’s tank.
بحر تن بر بحر دل بر هم زنان
در میانشان برزخ لا یبغیان‏
The sea of the body is dashing against the sea of the heart, (but) between them is a barrier which they shall not cross.
گر تو باشی راست ور باشی تو کژ
پیشتر می‏غژ بدو واپس مغژ
Whether you be straight (righteous) or crooked, always creep forwards to Him; do not creep backwards.
پیش شاهان گر خطر باشد به جان
لیک نشکیبد از او با همتان‏
If in the presence of kings there be danger to life, yet they that aspire cannot refrain from (presence with) Him.
شاه چون شیرین‏تر از شکر بود
جان به شیرینی رود خوشتر بود
Since the King is sweeter than sugar, ’tis better that life should go (as a sacrifice) to (that) sweetness.
ای ملامت گر سلامت مر ترا
ای سلامت جو تویی واهی العری‏
O blamer (of lovers), safety be thine! O seeker of safety, thou art infirm.
جان من کوره ست با آتش خوش است
کوره را این بس که خانه‏ی آتش است‏
My soul is a furnace: it is happy with the fire: ’tis enough for the furnace that it is the fire’s house.
همچو کوره عشق را سوزیدنی است
هر که او زین کور باشد کوره نیست‏
For Love, as (for) the furnace, there is something to be burned: any one that is blind to this is not a furnace.
برگ بی‏برگی ترا چون برگ شد
جان باقی یافتی و مرگ شد
When the provision of unprovidedness has become your provision, you have gained life everlasting, and death is gone.
چون ترا غم شادی افزودن گرفت
روضه‏ی جانت گل و سوسن گرفت‏
When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.
آن چه خوف دیگران آن امن تست
بط قوی از بحر و مرغ خانه سست‏
That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak.
باز دیوانه شدم من ای طبیب
باز سودایی شدم من ای حبیب‏
Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!
حلقه‏های سلسله‏ی تو ذو فنون
هر یکی حلقه دهد دیگر جنون‏
The rings (links) of Thy chain are multiform: every single ring gives a different madness.
داد هر حلقه فنونی دیگر است
پس مرا هر دم جنونی دیگر است‏
The gift of every ring is (consists in) different forms: therefore I have a different madness at every moment.
پس فنون باشد جنون این شد مثل
خاصه در زنجیر این میر اجل‏
So “Madness is of different forms” this has become a proverb; especially (is it true) as regards the chain of this most glorious Prince.
آن چنان دیوانگی بگسست بند
که همه دیوانگان پندم دهند
Such a madness has broken the bonds (of my reason) that all madmen would give me admonition.


 

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