جمله خلقان سخرهی اندیشهاند ** ز آن سبب خسته دل و غم پیشهاند
All creatures are subjugated to thought; for that reason they are sore in heart and practised in sorrow.
قاصدا خود را به اندیشه دهم ** چون بخواهم از میانشان بر جهم3560
I yield myself to thought purposely, (but) when I will I spring up from the midst of them (that are under its sway).
من چو مرغ اوجم اندیشه مگس ** کی بود بر من مگس را دسترس
I am as a bird of the zenith, thought is a gnat: how should a gnat have power over me?
قاصدا زیر آیم از اوج بلند ** تا شکسته پایگان بر من تنند
Purposely I come down from the lofty zenith, that those of base degree may attain to me.
چون ملالم گیرد از سفلی صفات ** بر پرم همچون طیور الصافات
When disgust at the qualities of the low (world) seizes me, I soar up like the birds which spread their pinions.
پر من رسته ست هم از ذات خویش ** بر نچسبانم دو پر من با سریش
My wings have grown out of my very essence: I do not stick two wings on with glue.
جعفر طیار را پر جاریه ست ** جعفر عیار را پر عاریه ست3565
The wings of Ja‘far-i Tayyár are permanent; the wings of Ja‘far-i Tarrár are borrowed (unreal and transitory).
نزد آن که لم یذق دعوی است این ** نزد سکان افق معنی است این
In the view of him that has not experienced (it), this is (mere) pretension; in the view of the inhabitants of the (spiritual) horizon, this is the reality.
لاف و دعوی باشد این پیش غراب ** دیگ تی و پر یکی پیش ذباب
This is brag and pretension in the eyes of the crow: an empty or full pot is all one to the fly.
چون که در تو میشود لقمه گهر ** تن مزن چندان که بتوانی بخور
When morsels of food become (changed to) pearls within you, do not forbear: eat as much as you can.”
شیخ روزی بهر دفع سوء ظن ** در لگن قی کرد پر در شد لگن
One day the Shaykh, in order to rebut (these) ill thoughts, vomited in a basin, and the basin became full of pearls.
گوهر معقول را محسوس کرد ** پیر بینا بهر کم عقلی مرد3570
On account of the (abusive) man's little understanding, the clairvoyant Pír made the intelligible pearls objects of sense-perception.
چون که در معده شود پاکت پلید ** قفل نه بر حلق و پنهان کن کلید
When pure (lawful food) turns to impurity in your stomach, put a lock upon your gullet and hide the key;
هر که در وی لقمه شد نور جلال ** هر چه خواهد تا خورد او را حلال
(But) any one in whom morsels of food become the light of (spiritual) glory, let him eat whatever he will, it is lawful to him.
بیان دعویی که عین آن دعوی گواه صدق خویش است
Explaining (that there are) some assertions the truth of which is attested by their very nature.
گر تو هستی آشنای جان من ** نیست دعوی گفت معنی لان من
If you are my soul's familiar friend, my words full of (real) meaning are not (mere) assertion.
گر بگویم نیم شب پیش توام ** هین مترس از شب که من خویش توام
If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
این دو دعوی پیش تو معنی بود ** چون شناسی بانگ خویشاوند خود3575
These two assertions are to you reality, since you recognise the voice of your own relative.
پیشی و خویشی دو دعوی بود لیک ** هر دو معنی بود پیش فهم نیک
Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.
قرب آوازش گواهی میدهد ** کاین دم از نزدیک یاری میجهد
The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;
لذت آواز خویشاوند نیز ** شد گوا بر صدق آن خویش عزیز
Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—
پیش او دعوی بود گفتار او ** جهل او شد مایهی انکار او3580
To him his (the speaker's) words are (mere) assertion: his ignorance has become the source of his disbelief;
پیش زیرک کاندرونش نورهاست ** عین این آواز معنی بود راست
(But) to him of keen insight, within whom are the (spiritual) lights, the very nature of this voice was just the (immediate evidence of its) reality.
یا به تازی گفت یک تازی زبان ** که همیدانم زبان تازیان
Or (for example) one whose mother-tongue is Arabic says in Arabic, “I know the language of the Arabs.”
عین تازی گفتنش معنی بود ** گر چه تازی گفتنش دعوی بود
The very fact of his speaking in Arabic is (evidence of) the reality (of his assertion), although his saying (that he knows) Arabic is (only) an assertion.
یا نویسد کاتبی بر کاغذی ** کاتب و خط خوانم و من ابجدی
Or a writer may write on a piece of paper, “I am a writer and a reader, and I am a most accomplished person.”
این نوشته گر چه خود دعوی بود ** هم نوشته شاهد معنی بود3585
Although this written (statement) itself is a (mere) assertion, still the script is evidence of the reality (of the assertion).
یا بگوید صوفیی دیدی تو دوش ** در میان خواب سجاده به دوش
Or a Súfí may say, “Last night, while asleep, you saw some one with a prayer carpet on his shoulder.
من بدم آن و آن چه گفتم خواب در ** با تو اندر خواب در شرح نظر
That was I; and what I said to you in the dream, whilst you slumbered, in explanation of clairvoyance—
گوش کن چون حلقه اندر گوش کن ** آن سخن را پیشوای هوش کن
Give ear (to it), put it in your ear like an ear-ring: make those words (of mine) your mind's guide.”
چون ترا یاد آید آن خواب این سخن ** معجز نو باشد و زر کهن
When you recollect the dream, these words (of his) are (as real to you as) a new miracle or old gold.
گر چه دعوی مینماید این ولی ** جان صاحب واقعه گوید بلی3590
Although this seems to be (mere) assertion (on his part), yet the soul of the dreamer says, “Yes, (it is true).”
پس چو حکمت ضالهی مومن بود ** آن ز هر که بشنود موقن بود
Therefore, since Wisdom is the faithful believer's stray camel, he knows it with certainty, from whomsoever he has heard it;
چون که خود را پیش او یابد فقط ** چون بود شک چون کند او را غلط
And when he finds himself absolutely in front of it, how should there be doubt? How should he mistake it?
تشنهای را چون بگویی تو شتاب ** در قدح آب است بستان زود آب
When you say to a thirsty man, “Make haste! there is water in the cup: take the water at once,”
هیچ گوید تشنه کاین دعوی است رو ** از برم ای مدعی مهجور شو
Will the thirsty man say in any event?—“This is (mere) assertion: go from my side, O pretender! Get thee far away!
یا گواه و حجتی بنما که این ** جنس آب است و از آن ماء معین3595
Or (else) produce some testimony and proof that this is of aqueous kind and consists of the water that runs from a spring.
یا به طفل شیر مادر بانگ زد ** که بیا من مادرم هان ای ولد
Or (suppose that) a mother cries to her suckling babe, “Come, I am mother: hark, my child!”—
طفل گوید مادرا حجت بیار ** تا که با شیرت بگیرم من قرار
Will the babe say?—“O mother, bring the proof (of it), so that I may take comfort in thy milk.”
در دل هر امتی کز حق مزه ست ** روی و آواز پیمبر معجزه ست
When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.
چون پیمبر از برون بانگی زند ** جان امت در درون سجده کند
When the prophet utters a cry from without, the soul of the community falls to worship within,
ز انکه جنس بانگ او اندر جهان ** از کسی نشنیده باشد گوش جان3600
Because never in the world will the soul's ear have heard from any one a cry of the same kind as his.
آن غریب از ذوق آواز غریب ** از زبان حق شنود انی قریب
That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”
سجده کردن یحیی علیه السلام در شکم مادر مسیح را علیه السلام
How Yahyá, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.
مادر یحیی به مریم در نهفت ** پیشتر از وضع حمل خویش گفت
The mother of Yahyá, before disburdening herself (of him), said in secret to Mary,
که یقین دیدم درون تو شهی است ** کاو اولو العزم و رسول آگهی است
“I see (it) with certainty, within thee is a King who is possessed of firm purpose and is an Apostle endowed with knowledge (of God).
چون برابر اوفتادم با تو من ** کرد سجده حمل من اندر زمن
When I happened to meet thee, my burden (the unborn child) bowed in worship, O intelligent one.
این جنین مر آن جنین را سجده کرد ** کز سجودش در تنم افتاد درد3605
This embryo bowed in worship to that embryo, so that pain arose in my body from its bowing.”
گفت مریم من درون خویش هم ** سجدهای دیدم از این طفل شکم
Mary said, “I also felt within me a bowing performed by this babe in the womb.”
اشکال آوردن بر این قصه
On raising a difficulty as to this story.
ابلهان گویند کاین افسانه را ** خط بکش زیرا دروغ است و خطا
The foolish say, “Cancel this tale, because it is false and erroneous.
ز انکه مریم وقت وضع حمل خویش ** بود از بیگانه دور و هم ز خویش
Because Mary at the time of her delivery was far away both from strangers and kinfolk.