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1
2476-2500

  • چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها
  • Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.

  • در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود
  • In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.

  • نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد
  • It is not the case that the existent implored help against (sought to escape from) nonexistence; nay, (’twas) the non-existent (that) repelled the existent.

  • تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست‌‌
  • Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)

  • ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد 2480
  • Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection.

  • نعلهای باژگونه ست ای سلیم ** نفرت فرعون می‌‌دان از کلیم‌‌
  • O man of sound heart (mind), ’tis (a case of) reversed shoes: know that Pharaoh's abhorrence (of Moses) was (really) from (caused by) Moses.

  • سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة
  • The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”

  • چون حکیمک اعتقادی کرده است ** کاسمان بیضه زمین چون زرده است‌‌
  • The wretched philosopher being firmly convinced that the sky is an egg and the earth like its yolk,

  • گفت سائل چون بماند این خاکدان ** در میان این محیط آسمان‌‌
  • Some one asked him how this earth remains, in the midst of this surrounding expanse of sky,

  • همچو قندیلی معلق در هوا ** نی به اسفل می‌‌رود نی بر علی‌‌
  • Suspended in the air like a lamp, moving neither to the bottom nor to the top.

  • آن حکیمش گفت کز جذب سما ** از جهات شش بماند اندر هوا 2485
  • The philosopher said to him, “It remains in the air because of the attraction exerted by the sky from (all) six directions.

  • چون ز مغناطیس قبه‌‌ی ریخته ** در میان ماند آهنی آویخته‌‌
  • (The sky is) like a vault moulded (made) of lodestone: (the earth like) a suspended piece of iron remains in the middle.”

  • آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را
  • Said the other, “How should the pure sky draw the dark earth to itself?

  • بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات‌‌
  • Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”

  • پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال‌‌
  • (Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.

  • پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن‌‌ 2490
  • Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that.

  • سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال‌‌
  • If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.

  • کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
  • They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).

  • کهربای خویش چون پنهان کنند ** زود تسلیم ترا طغیان کنند
  • When they conceal their amber, they quickly make your submission (to God) rebellion (against Him).

  • آن چنان که مرتبه‌‌ی حیوانی است ** کاو اسیر و سغبه‌‌ی انسانی است‌‌
  • That (position which you hold in relation to them) is like the stage of animality, which is captive and subject to (the stage of) humanity.

  • مرتبه‌‌ی انسان به دست اولیا ** سغبه چون حیوان شناسش ای کیا 2495
  • Know that the stage of humanity is subject to the power of the saints as the animal (is subject to man), O master.

  • بنده‌‌ی خود خواند احمد در رشاد ** جمله عالم را بخوان قل یا عباد
  • Ahmad (Mohammed) in righteousness called (the people of) the whole world his servants: read (the text), “Say, O My servants.”

  • عقل تو همچون شتربان تو شتر ** می‌‌کشاند هر طرف در حکم مر
  • Your intellect is like the camel-driver, and you are the camel: it drives you in every direction under its bitter control.

  • عقل عقلند اولیا و عقلها ** بر مثال اشتران تا انتها
  • The saints are the intellect of intellect, and (all) intellects (from the beginning) to the end are (under their control) like camels.

  • اندر ایشان بنگر آخر ز اعتبار ** یک قلاووز است جان صد هزار
  • Come now, look upon them with (profound) consideration: there is (but) one guide, and a hundred thousand souls (following him).

  • چه قلاووز و چه اشیربان بیاب ** دیده‌ای کان دیده بیند آفتاب 2500
  • What is the guide and what the camel-driver? Get thee an eye that may behold the Sun!