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3079-3103

  • کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌
  • K and N are pulling like a noose, that they may draw non-existence into great affairs.

  • پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر 3080
  • Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect.

  • گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد
  • Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.

  • آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌
  • Look at those two fellow-washermen: there is apparently a difference between that one and this:

  • آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند
  • The one has thrown the cotton garments into the water, while the other partner is drying them.

  • باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند
  • Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;

  • لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا 3085
  • Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement.

  • هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌
  • Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.

  • چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد
  • When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.

  • رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌
  • The course of this water is above the mill: its going into the mill is for your sakes.

  • چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند
  • Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.

  • ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌ 3090
  • The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:

  • می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها
  • It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

  • ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌
  • O God, do Thou reveal to the soul that place where speech is growing without letters,

  • تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌
  • That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

  • عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا
  • An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

  • تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌ 3095
  • (The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.

  • باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌
  • (The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned

  • باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌
  • Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.

  • علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد
  • The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.

  • ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌
  • Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.

  • امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌ 3100
  • The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded).

  • این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد
  • This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).

  • ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود
  • How the lion punished the wolf who had shown disrespect in dividing (the prey).

  • گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز
  • That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).

  • فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر
  • ’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.