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1
3425-3449

  • آن قیاس حال گردون بر زمین ** راست ناید فرق دارد در کمین‌‌ 3425
  • The analogy between the state of Heaven and (that of) the earth is inexact: it has a concealed difference.

  • در بیان آن که حال خود و مستی خود پنهان باید داشت از جاهلان‌‌
  • Explaining that one must keep one's own (spiritual) state and (mystical) intoxication hidden from the ignorant.

  • بشنو الفاظ حکیم پرده‌‌ای ** سر همانجا نه که باده خورده‌‌ای‌‌
  • Hearken to the words of the Sage (Hakím) who lived in seclusion, “Lay thy head in the same place where thou hast drunk the wine.”

  • چون که از میخانه مستی ضال شد ** تسخر و بازیچه‌‌ی اطفال شد
  • When the drunken man has gone astray from a tavern, he becomes the children's laughing-stock and plaything.

  • می‌‌فتد او سو به سو بر هر رهی ** در گل و می‌‌خنددش هر ابلهی‌‌
  • Whatever way he goes, he is falling in the mud, (now) on this side and (now) on that side, and every fool is laughing at him.

  • او چنین و کودکان اندر پی‌‌اش ** بی‌‌خبر از مستی و ذوق می‌‌اش‌‌
  • He (goes on) like this, while the children at his heels are without knowledge of his intoxication and the taste of his wine.

  • خلق اطفال‌‌اند جز مست خدا ** نیست بالغ جز رهیده از هوا 3430
  • All mankind are children except him that is intoxicated with God; none is grownup except him that is freed from sensual desire.

  • گفت دنیا لعب و لهو است و شما ** کودکید و راست فرماید خدا
  • He (God) said, “This world is a play and pastime, and ye are children”; and God speaks truth.

  • از لعب بیرون نرفتی کودکی ** بی‌‌ذکات روح کی باشد ذکی‌‌
  • If you have not gone forth from (taken leave of) play, you are a child: without purity of spirit how should he (any one) be fully intelligent?

  • چون جماع طفل دان این شهوتی ** که همی‌‌رانند اینجا ای فتی‌‌
  • Know, O youth, that the lust in which men are indulging here (in this world) is like the sexual intercourse of children.

  • آن جماع طفل چه بود بازیی ** با جماع رستمی و غازیی‌‌
  • What is the child's sexual intercourse? An idle play, compared with the sexual intercourse of a Rustam and a brave champion of Islam.

  • جنگ خلقان همچو جنگ کودکان ** جمله بی‌‌معنی و بی‌‌مغز و مهان‌‌ 3435
  • The wars of mankind are like children's fights—all meaningless, pithless, and contemptible.

  • جمله با شمشیر چوبین جنگشان ** جمله در لاینفعی آهنگشان‌‌
  • All their fights are (fought) with wooden swords, all their purposes are (centred) in futility;

  • جمله‌‌شان گشته سواره بر نیی ** کاین براق ماست یا دلدل پیی‌‌
  • They all are riding on a reed-cane (hobby-horse), saying, “This is our Buráq or mule that goes like Duldul.”

  • حامل‌‌اند و خود ز جهل افراشته ** راکب و محمول ره پنداشته‌‌
  • They are (really) carrying (their hobby-horses), but in their folly they have raised themselves on high: they have fancied themselves to be riders and carried along the road.

  • باش تا روزی که محمولان حق ** اسب تازان بگذرند از نه طبق‌‌
  • Wait till the day when those who are borne aloft by God shall pass, galloping, beyond the nine tiers (of Heaven)!

  • تعرج الروح إلیه و الملک ** من عروج الروح یهتز الفلک‌‌ 3440
  • “The spirit and the angels shall ascend to Him”: at the ascension of the spirit Heaven shall tremble.

  • همچو طفلان جمله‌‌تان دامن سوار ** گوشه‌‌ی دامن‌‌گرفته اسب‌‌وار
  • Like children, ye all are riding on your skirts: ye have taken hold of the corner of your skirt (to serve) as a horse.

  • از حق إن الظن لا يغنی رسید ** مرکب ظن بر فلک‌‌ها کی دوید
  • From God came (the text), “Verily, opinion doth not enable (you) to dispense (with the Truth)”: when did the steed of opinion run (mount) to the Heavens?

  • اغلب الظنین فی ترجیح ذا ** لا تماری الشمس فی توضیحها
  • While preferring (in case of doubt) the stronger of the two (alternative) opinions, do not doubt whether you see the sun when it is shining!

  • آن گهی بینید مرکبهای خویش ** مرکبی سازیده‌‌اید از پای خویش‌‌
  • At that time (when the spirit returns to God) behold your steeds! Ye have made a steed of your own foot.

  • وهم و فکر و حس و ادراک شما ** همچو نی دان مرکب کودک هلا 3445
  • Come, recognise that your imagination and reflection and sense-perception and apprehension are like the reed-cane on which children ride.

  • علمهای اهل دل حمالشان ** علمهای اهل تن احمالشان‌‌
  • The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.

  • علم چون بر دل زند یاری شود ** علم چون بر تن زند باری شود
  • When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper (yárí); when knowledge strikes on the body (is acquired through the senses), it becomes a burden (bárí).

  • گفت ایزد یحمل اسفاره ** بار باشد علم کان نبود ز هو
  • God hath said, “(Like an ass) laden with his books”: burdensome is the knowledge that is not from Himself.

  • علم کان نبود ز هو بی‌‌واسطه ** آن نپاید همچو رنگ ماشطه‌‌
  • The knowledge that is not immediately from Himself does not endure, (it is) like the tire woman's paint.