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.
During (many) years he continued to grieve for (the loss of) them; during (many) lifetimes he shed tears in longing for them.
تو بگویی مرد حق اندر نظر ** کی در آرد با خدا ذکر بشر
You may say, “How should a man of God bring into view the thought of (take any thought of) human beings beside God?”
خر ازین می‌خسپد اینجا ای فلان ** که بشر دیدی تو ایشان را نه جان
You are in a hole here, O so-and-so, because you have regarded them as flesh, not as spirit.
کار ازین ویران شدست ای مرد خام ** که بشر دیدی مر ایشان را چو عام
You have come to ruin, O foolish man, because like the vulgar you regarded them as human beings.
تو همان دیدی که ابلیس لعین ** گفت من از آتشم آدم ز طین
You have regarded (them) in the same way as the accursed Iblís (regarded Adam): he said, “I am of fire, (while) Adam is of earth.”
چشم ابلیسانه را یک دم ببند ** چند بینی صورت آخر چند چند2300
Bandage your Satanic eye for one moment: how long, pray, will you regard the (external) form? How long, how long?
ای دقوقی با دو چشم همچو جو ** هین مبر اومید ایشان را بجو
O Daqúqí with (thy) streaming eyes, come, do not abandon hope: seek them!
هین بجو که رکن دولت جستن است ** هر گشادی در دل اندر بستن است
Come, seek (them), for search is the pillar (foundation) of fortune: every success consists in (depends on) fixing the heart (upon the object of desire).
از همه کار جهان پرداخته ** کو و کو می‌گو بجان چون فاخته
Unconcerned with all the business of the world, keep saying with (all) thy soul kú, kú, like the dove.
نیک بنگر اندرین ای محتجب ** که دعا را بست حق در استجب
Consider this well, O thou who art veiled (by worldliness), that God hath tied “invocation” to “I will answer.”
هر که را دل پاک شد از اعتلال ** آن دعااش می‌رود تا ذوالجلال2305
Whosoever's heart is purged of infirmity, his invocation will go unto the Lord of glory.
باز شرح کردن حکایت آن طالب روزی حلال بی کسب و رنج در عهد داود علیه السلام و مستجاب شدن دعای او
Explaining further the story of him who in the time of David, on whom be peace, sought to receive (from God) lawful means of livelihood without working or taking trouble, and how his prayer was answered favourably.
یادم آمد آن حکایت کان فقیر ** روز و شب می‌کرد افغان و نفیر
The story has come into my mind how that poor man used to moan and lament day and night,
وز خدا می‌خواست روزی حلال ** بی شکار و رنج و کسب و انتقال
And beg of God a lawful means of livelihood without pursuit and trouble and work and movement (from one place to another).
پیش ازین گفتیم بعضی حال او ** لیک تعویق آمد و شد پنج‌تو
We have formerly related a part of what happened to him, but hindrance intervened and became fivefold.
هم بگوییمش کجا خواهد گریخت ** چون ز ابر فضل حق حکمت بریخت
(Now) too we shall tell( the rest of) it. Whither will it (the story) flee, since wisdom has poured (on us) from the clouds of God’s bounty?
صاحب گاوش بدید و گفت هین ** ای بظلمت گاو من گشته رهین2310
The owner of the cow espied him and said “Hey, O you to whose unrighteousness my cow has fallen a prey,
هین چراکشتی بگو گاو مرا ** ابله طرار انصاف اندر آ
Hey, tell (me) why did you kill my cow? Fool! Cutpurse! Deal fairly (with me).”
گفت من روزی ز حق می‌خواستم ** قبله را از لابه می‌آراستم
He said, “I was begging God for daily bread and preparing aqibla(for myself) of supplication.
آن دعای کهنه‌ام شد مستجاب ** روزی من بود کشتم نک جواب
That ancient prayer of mine was answered (by God). She (the cow) was my portion of daily bread: I killed her. Behold the answer (to your question)!”
او ز خشم آمد گریبانش گرفت ** چند مشتی زد به رویش ناشکفت
He (the owner of the cow) came angrily and seized his collar; having lost patience, he struck him in the face with his fist several times.
رفتن هر دو خصم نزد داود علیه السلام
How both the adversaries went to David, on whom be peace.