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2
3293-3342

  • 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;

  • شارب خمر است و سالوس و خبیث ** مر مریدان را کجا باشد مغیث‏
  • He is a wine-drinker and a hypocrite and a scoundrel: how should he be one to succour his disciples?”

  • آن یکی گفتش ادب را هوش دار ** خرد نبود این چنین ظن بر کبار 3305
  • One (of the disciples) said to him, “Observe respect: ’tis no light matter to think so ill of the great.

  • دور از او و دور از آن اوصاف او ** که ز سیلی تیره گردد صاف او
  • Far is it from him and far from those (saintly) qualities of his that his clear (spirit) should be darkened by a flood (of sin).

  • این چنین بهتان منه بر اهل حق ** این خیال تست بر گردان ورق‏
  • Do not put such slander on the people of God! This is (mere) fancy on your part. Turn over (a new) leaf.

  • این نباشد ور بود ای مرغ خاک ** بحر قلزم را ز مرداری چه باک‏
  • This (which you say) is not (true); and (even) if it should be, O land-fowl, what harm (comes) to the Red Sea from a carcase?

  • نیست دون القلتین و حوض خرد ** کی تواند قطره‏ایش از کار برد
  • He (the Shaykh) is not less than the (statutory) two jugfuls or the small tank, so that a single drop (of impurity) should be able to disqualify him (for religious purposes).

  • آتش ابراهیم را نبود زیان ** هر که نمرودی است گو می‏ترس از آن‏ 3310
  • The fire is no damage to Abraham, (but) let any one who is a Nimrod beware of it!”

  • نفس نمرود است و عقل و جان خلیل ** روح در عین است و نفس اندر دلیل‏
  • The fleshly soul is Nimrod, and the intellect and spirit are the Friend of God (Abraham): the spirit is concerned with reality itself, and the fleshly soul with the proofs.

  • این دلیل راه رهرو را بود ** کاو به هر دم در بیابان گم شود
  • These indications of the way are for the traveller who at every moment becomes lost in the desert.

  • واصلان را نیست جز چشم و چراغ ** از دلیل و راهشان باشد فراغ‏
  • For them that have attained (to union with God) there is nothing (necessary) except the eye (of the spirit) and the lamp (of intuitive faith): they have no concern with indications (to guide them) or with a road (to travel by).

  • گر دلیلی گفت آن مرد وصال ** گفت بهر فهم اصحاب جدال‏
  • If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).

  • بهر طفل نو پدر تی‏تی کند ** گر چه عقلش هندسه‏ی گیتی کند 3315
  • For a new-born child the father makes babbling sounds, though his intellect may make a survey of the (whole) world.

  • کم نگردد فضل استاد از علو ** گر الف چیزی ندارد گوید او
  • The dignity of the master's learning is not diminished if he say that (the letter) alif has nothing (has no diacritical mark).

  • از پی تعلیم آن بسته دهن ** از زبان خود برون باید شدن‏
  • For the sake of teaching that tongue-tied (child), one must go outside of one's own language (customary manner of speech).

  • در زبان او بباید آمدن ** تا بیاموزد ز تو او علم و فن‏
  • You must come into (adopt) his language, in order that he may learn knowledge and science from you.

  • پس همه خلقان چو طفلان وی‏اند ** لازم است این پیر را در وقت پند
  • All the people, then, are as his (the spiritual Teacher's) children: this (fact) is necessary for the Pír (to bear in mind) when he gives (them) instruction.

  • کفر را حد است و اندازه بدان ** شیخ و نور شیخ را نبود کران‏ 3320
  • Infidelity hath a fixed limit and range—know (this for sure); (but) the Shaykh and the light of the Shaykh have no bound.

  • پیش بی‏حد هر چه محدود است لاست ** کل شی‏ء غیر وجه الله فناست‏
  • Before the infinite all that is finite is naught: everything except the Face of God is passing away.

  • کفر و ایمان نیست آن جایی که اوست ** انکه او مغز است و این دو رنگ و پوست‏
  • Infidelity and faith do not exist in the place where he (the Shaykh) is, because he is the kernel, while these twain are (only) colour and husk.

  • این فناها پرده‏ی آن وجه گشت ** چون چراغ خفیه اندر زیر طشت‏
  • These fleeting things have become a veil over that Face, like a lantern concealed beneath a bowl.

  • پس سر این تن حجاب آن سر است ** پیش آن سر این سر تن کافر است‏
  • So then, this bodily head is a screen to that (spiritual) head (source of mystic consciousness): before that head this bodily head is an infidel.

  • کیست کافر غافل از ایمان شیخ ** چیست مرده بی‏خبر از جان شیخ‏ 3325
  • Who is the infidel? One forgetful of the faith of the Shaykh. Who is the dead? One ignorant of the (spiritual) life of the Shaykh.

  • جان نباشد جز خبر در آزمون ** هر که را افزون خبر جانش فزون‏
  • (Spiritual) life is naught but knowledge in (the time of) trial: the more knowledge one has, the more (spiritual) life one has.

  • جان ما از جان حیوان بیشتر ** از چه ز آن رو که فزون دارد خبر
  • Our spirit is more than the spirit of animals. Wherefore? In respect that it has more knowledge.

  • پس فزون از جان ما جان ملک ** کاو منزه شد ز حس مشترک‏
  • Hence the spirit of the angels is more than our spirit, for it is exempt from (transcends) the common sense;

  • و ز ملک جان خداوندان دل ** باشد افزون تو تحیر را بهل‏
  • And the spirit of mystical adepts is more than (that of) the angels. Cease from bewilderment (on this subject)!

  • ز آن سبب آدم بود مسجودشان ** جان او افزون‏تر است از بودشان‏ 3330
  • For that reason Adam is their object of worship: his spirit (spiritual life) is greater than their being.

  • ور نه بهتر را سجود دون‏تری ** امر کردن هیچ نبود در خوری‏
  • Else, (why were they commanded to worship him?): it would not be at all a suitable thing to command the superior to worship an inferior.

  • کی پسندد عدل و لطف کردگار ** که گلی سجده کند در پیش خار
  • How can the justice and kindness of the Maker approve that a rose should fall down in worship before a thorn?

  • جان چو افزون شد گذشت از انتها ** شد مطیعش جان جمله‏ی چیزها
  • Since the spirit (of the perfect saint) has become superior and has passed beyond the utmost limit (reached by men and angels), the soul of all things has become obedient to it—

  • مرغ و ماهی و پری و آدمی ** ز انکه او بیش است و ایشان در کمی‏
  • Birds and fishes and Jinn and men—because it exceeds (them), and they are deficient (in comparison with it).

  • ماهیان سوزنگر دلقش شوند ** سوزنان را رشته‏ها تابع بوند 3335
  • The fish make needles for his (the saint's) mantle: (they follow him as) threads follow needles.

  • بقیه‏ی قصه‏ی ابراهیم ادهم بر لب آن دریا
  • The rest of the story of Ibráhím son of Adham—may God sanctify his spirit!—on the sea-shore.

  • چون نفاذ امر شیخ آن میر دید ** ز آمد ماهی شدش و جدی پدید
  • When that Amír saw the Shaykh’s command take effect in the coming of the fish, he fell into an ecstasy.

  • گفت اه ماهی ز پیران آگه است ** شه تنی را کاو لعین درگه است‏
  • He said, “Ah, the fish know the Pírs. Fie on a person who is an outcast of the (holy) Court!

  • ماهیان از پیر آگه ما بعید ** ما شقی زین دولت و ایشان سعید
  • The fish have knowledge of the Pír, and we afar (from him)! We (are) damned to lack this fortune, and they blest (with enjoyment of it)!”

  • سجده کرد و رفت گریان و خراب ** گشت دیوانه ز عشق فتح باب‏
  • He bowed low, and departed weeping and desolate: he became mad for love of the opening of the door (to union with God).

  • پس تو ای ناشسته رو در چیستی ** در نزاع و در حسد با کیستی‏ 3340
  • Then, O you with unwashed face, what are you about? Whom are you combating and envying?

  • با دم شیری تو بازی می‏کنی ** بر ملایک ترک تازی می‏کنی‏
  • You are playing with a lion’s tail: you are making a foray against the angels.

  • بد چه می‏گویی تو خیر محض را ** هین ترفع کم شمر آن خفض را
  • Why are you speaking evil of pure good? Beware, deem not that lowness (vilifying the saints) to be eminence!