ترک گل کرده سوی بحر آمده ** رسته از زندان گل بحری شده2250
It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.
آب ما محبوس گل ماندست هین ** بحر رحمت جذب کن ما را ز طین
(But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!
بحر گوید من ترا در خود کشم ** لیک می‌لافی که من آب خوشم
The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.
لاف تو محروم می‌دارد ترا ** ترک آن پنداشت کن در من درآ
Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”
آب گل خواهد که در دریا رود ** گل گرفته پای آب و می‌کشد
The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water's foot and is dragging (it back).
گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل2255
If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.
آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را
What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).
همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان
Even so every lust in the world, whether it be (for) riches or power or bread—
هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند
Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.
این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست
This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).
جز به اندازه‌ی ضرورت زین مگیر ** تا نگردد غالب و بر تو امیر2260
Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you.
سر کشیدی تو که من صاحب‌دلم ** حاجت غیری ندارم واصلم
You scornfully refused (help), saying, “I am the owner of a (purified) heart: I have no need of any one else, I am united (with God).”
آنچنانک آب در گل سر کشد ** که منم آب و چرا جویم مدد
That is as though the water in the earth should scornfully refuse, saying, “I am the water, and why should I seek aid?”
دل تو این آلوده را پنداشتی ** لاجرم دل ز اهل دل برداشتی
You fancied this polluted (heart) was the (pure) heart; consequently you averted your heart from those possessed of (purified) hearts.
خود روا داری که آن دل باشد این ** کو بود در عشق شیر و انگبین
Do you indeed think it possible that this heart which is in love with milk and honey should be that (pure) heart?
لطف شیر و انگبین عکس دلست ** هر خوشی را آن خوش از دل حاصلست2265
The deliciousness of milk and honey is the reflexion of the (pure) heart: from that heart the sweetness of every sweet thing is derived.
پس بود دل جوهر و عالم عرض ** سایه‌ی دل چون بود دل را غرض
Hence the heart is the substance, and the world is the accident: how should the heart's shadow (reflexion) be the object of the heart's desire?
آن دلی کو عاشق مالست و جاه ** یا زبون این گل و آب سیاه
Is that (pure heart) the heart that is enamoured of riches and power, or is submissive to this black earth and water (the body),
یا خیالاتی که در ظلمات او ** می‌پرستدشان برای گفت و گو
Or to vain fancies which it worships in the darkness for the sake of fame?
دل نباشد غیر آن دریای نور ** دل نظرگاه خدا وانگاه کور
The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?
نه دل اندر صد هزاران خاص و عام ** در یکی باشد کدامست آن کدام2270
The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?
ریزه‌ی دل را بهل دل را بجو ** تا شود آن ریزه چون کوهی ازو
Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.
دل محیطست اندرین خطه‌ی وجود ** زر همی‌افشاند از احسان و جود
The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.
از سلام حق سلامیها نثار ** می‌کند بر اهل عالم اختیار
It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.
هر که را دامن درستست و معد ** آن نثار دل بر آنکس می‌رسد
Whosoever's skirt is right and ready, the largesse of the heart comes to that person.
دامن تو آن نیازست و حضور ** هین منه در دامن آن سنگ فجور2275
Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,
تا ندرد دامنت زان سنگها ** تا بدانی نقد را از رنگها
In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).
سنگ پر کردی تو دامن از جهان ** هم ز سنگ سیم و زر چون کودکان
You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).
از خیال سیم و زر چون زر نبود ** دامن صدقت درید و غم فزود
Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
کی نماید کودکان را سنگ سنگ ** تا نگیرد عقل دامنشان به چنگ
How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
پیر عقل آمد نه آن موی سپید ** مو نمی‌گنجد درین بخت و امید2280
The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).
انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پرده‌ی غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین
How the company (of the Seven) took offence at Daqúqí's invocation and intercession, and flew away and disappeared in the Veil of the Unseen World; and how Daqúqí was bewildered (and did not know) whether they had gone into the air or on the earth.
چون رهید آن کشتی و آمد بکام ** شد نماز آن جماعت هم تمام
“When the ship was saved and (the voyagers) attained to their desire, simultaneously the (ritual) prayer of that company was finished.
فجفجی افتادشان با همدگر ** کین فضولی کیست از ما ای پدر
They began to murmur to one another, saying, ‘O father, which of us is this (interfering) busybody?’
هر یکی با آن دگر گفتند سر ** از پس پشت دقوقی مستتر
Each one spoke in secret to the other, (whilst they were) concealed (from view) behind Daqúqí's back,
گفت هر یک من نکردستم کنون ** این دعا نه از برون نه از درون
And each one said, ‘I did not make this invocation just now, either externally or internally.’
گفت مانا این امام ما ز درد ** بوالفضولانه مناجاتی بکرد2285
He (one of the company) said, ‘It would seem that this Imám of ours, (moved) by grief, has meddlesomely offered an orison.’
گفت آن دیگر که ای یار یقین ** مر مرا هم می‌نماید این چنین
Said the other, ‘O thou who art familiar with (intuitive) certainty, so it appears to me too.
او فضولی بوده است از انقباض ** کرد بر مختار مطلق اعتراض
He has been meddlesome: (prompted) by distress he has interfered with Him who chooseth (as He pleaseth), the Absolute One.’
چون نگه کردم سپس تا بنگرم ** که چه می‌گویند آن اهل کرم
When I looked behind (me) to see what those noble ones were saying,
یک ازیشان را ندیدم در مقام ** رفته بودند از مقام خود تمام
I did not see one of them in their place: they had all gone from their place.
نه به چپ نه راست نه بالا نه زیر ** چشم تیز من نشد بر قوم چیر2290
(They were) neither on the left nor on the right nor above nor below: my keen eye was unable to find the company (anywhere).
درها بودند گویی آب گشت ** نه نشان پا و نه گردی بدشت
You might say that they were pearls (which) had become water: there was neither footprint nor any dust (to show where they had gone) in the desert.
در قباب حق شدند آن دم همه ** در کدامین روضه رفتند آن رمه
At that moment they all (had) entered into the tents of God: into what garden had the troop (of them) gone?
درتحیر ماندم کین قوم را ** چون بپوشانید حق بر چشم ما
I remained in amazement as to how God caused this company to be concealed from mine eye.”
آنچنان پنهان شدند از چشم او ** مثل غوطه‌ی ماهیان در آب جو
In such wise did they vanish from his eye, like the plunge of fishes into the water of a stream.