English    Türkçe    فارسی   

2
3279-3303

  • پس کمند هستها حاجت بود ** قدر حاجت مرد را آلت دهد
  • Need, then is the noose for (all) things that exsist: He (God) gives to Man instruments in proportion to his need.

  • پس بیفزا حاجت ای محتاج زود ** تا بجوشد در کرم دریای جود 3280
  • Therefore quickly augment thy need, O needy one, in order that the Sea of Bounty may surge up in loving kindness.

  • این گدایان بر ره و هر مبتلا ** حاجت خود می‏نماید خلق را
  • These beggars (are) on the (public) road, and every sufferer (among them) is displaying his need to the people—

  • کوری و شلی و بیماری و درد ** تا از این حاجت بجنبد رحم مرد
  • Blindness and palsy and sickness and pain—that men's pity may be aroused by this need.

  • هیچ گوید نان دهید ای مردمان ** که مرا مال است و انبار است و خوان‏
  • Does he (any one) ever say, “Give bread, O people, for I have riches and granaries and trays (of viands)?”

  • چشم ننهاده‏ست حق در کور موش ** ز انکه حاجت نیست چشمش بهر نوش‏
  • God has not put eyes in the mole, because it does not need eyes for (getting) food.

  • می‏تواند زیست بی‏چشم و بصر ** فارغ است از چشم او در خاک تر 3285
  • It is able to live without eyes and sight: in the dank earth it is independent of eyes.

  • جز به دزدی او برون ناید ز خاک ** تا کند خالق از آن دزدیش پاک‏
  • It never comes out from the earth but for theft, to the end that the Creator may purge it of that thievishness.

  • بعد از آن پر یابد و مرغی شود ** چون ملایک جانب گردون رود
  • After that (purification), it will get wings and become a bird, like the angels, it will go towards heaven.

  • هر زمان در گلشن شکر خدا ** او بر آرد همچو بلبل صد نوا
  • Every moment, in the rose-garden of thanksgiving to God, it will produce a hundred (sweet) notes, like the nightingale,

  • کای رهاننده مرا از وصف زشت ** ای کننده دوزخی را تو بهشت‏
  • Singing, “O Thou that deliverest me from evil qualities! O Thou that makest a hell Paradise!

  • در یکی پیهی نهی تو روشنی ** استخوانی را دهی سمع ای غنی‏ 3290
  • Thou puttest light in a piece of fat; Thou, O Self-sufficing One, givest (the sense of) hearing to a bone.”

  • چه تعلق آن معانی را به جسم ** چه تعلق فهم اشیا را به اسم‏
  • What connexion have those concepts (e.g. sight and hearing) with the body? What connexion has the apprehension of things with (their) names?

  • لفظ چون وکرست و معنی طایر است ** جسم جوی و روح آب سایر است‏
  • The word is like the nest, and the meaning is the bird: the body is the riverbed, and the spirit is the rolling water.

  • او روان است و تو گویی واقف است ** او دوان است و تو گویی عاکف است‏
  • It is moving, and you say it is standing: it is running, and you say it is keeping still.

  • گر نبینی سیر آب از خاکها ** چیست بر وی نو به نو خاشاکها
  • If you see not the movement of the water through the fissures (channels) of earth—(yet it is moving): what are the sticks and straws (ever appearing) anew on it?

  • هست خاشاک تو صورتهای فکر ** نو به نو در می‏رسد اشکال بکر 3295
  • Your sticks and straws are the forms (ideas) of thought: (these) virgin forms are always coming on anew.

  • روی آب جوی فکر اندر روش ** نیست بی‏خاشاک محبوب و وحش‏
  • The surface of the water and stream of thought, as it rolls, is not without sticks and straws, (some) pleasing and (some) unsightly.

  • قشرها بر روی این آب روان ** از ثمار باغ غیبی شد دوان‏
  • The husks on the surface of this rolling water have sped along from the fruits of the Invisible Garden.

  • قشرها را مغز اندر باغ جو ** ز انکه آب از باغ می‏آید به جو
  • Seek the kernels of the husks (not on the water, but) in the Garden, because the water comes from the Garden into the river-bed.

  • گر نبینی رفتن آب حیات ** بنگر اندر جوی و این سیر نبات‏
  • If you see not the flow of the Water of Life, look at the stream and at this movement of the weeds (in it).

  • آب چون انبه‏تر آید در گذر ** زو کند قشر صور زوتر گذر 3300
  • When the water begins to pass by in fuller volume, the husks, (which are) the ideas, pass along it more quickly.

  • چون به غایت تیز شد این جو روان ** غم نپاید در ضمیر عارفان‏
  • When this stream has become extremely rapid in its flow, no care lingers in the minds of the gnostics.

  • چون به غایت ممتلی بود و شتاب ** پس نگنجید اندر او الا که آب‏
  • Since it is (then) exceedingly full and swift, on that account there is no room in it for anything but the water.

  • طعنه زدن بیگانه ای در شیخ و جواب گفتن مرید شیخ او را
  • How a stranger reviled the Shaykh and how the Shaykh's disciple answered him.

  • آن یکی یک شیخ را تهمت نهاد ** کاو بد است و نیست بر راه رشاد
  • A certain man brought charges against a Shaykh, saying, “He is wicked and not on the path of righteousness;