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1
874-898

  • اصل ایشان بود آتش ابتدا ** سوی اصل خویش رفتند انتها
  • From fire was their origin in the beginning: they went (back) to their origin in the end.

  • هم ز آتش زاده بودند آن فریق ** جزوها را سوی کل باشد طریق‌‌ 875
  • That company were born of fire: the way of particulars is towards the universal.

  • آتشی بودند مومن سوز و بس ** سوخت خود را آتش ایشان چو خس‌‌
  • They were only a fire to consume the true believers: their fire consumed itself like rubbish.

  • آن که بوده ست امه الهاویه ** هاویه آمد مر او را زاویه‌‌
  • He whose mother is Háwiya (Hell-fire)—Háwiya shall become his cell (abode).

  • مادر فرزند جویان وی است ** اصلها مر فرعها را در پی است‌‌
  • The mother of the child is (always) seeking it: the fundamentals pursue the derivatives.

  • آب اندر حوض اگر زندانی است ** باد نشفش می‌‌کند کار کانی است‌‌
  • If water is imprisoned in a tank, the wind sucks it up, for it (the wind) belongs to the original (source):

  • می‌‌رهاند می‌‌برد تا معدنش ** اندک اندک تا نبینی بردنش‌‌ 880
  • It sets it free, it wafts it away to its source, little by little, so that you do not see its wafting;

  • وین نفس جانهای ما را همچنان ** اندک اندک دزدد از حبس جهان‌‌
  • And our souls likewise this breath (of ours) steals away, little by little, from the prison of the world.

  • تا إلیه یصعد أطیاب الکلم ** صاعدا منا إلی حیث علم‌‌
  • The perfumes of our (good) words ascend even unto Him, ascending from us whither God knoweth.

  • ترتقی أنفاسنا بالمنتقی ** متحفا منا إلی دار البقا
  • Our breaths soar up with the choice (words), as a gift from us, to the abode of everlastingness;

  • ثم تاتینا مکافات المقال ** ضعف ذاک رحمة من ذی الجلال‌‌
  • Then comes to us the recompense of our speech, a double (recompense) thereof, as a mercy from (God) the Glorious;

  • ثم یلجینا الی امثالها ** کی ینال العبد مما نالها 885
  • Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained.

  • هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما
  • Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!

  • پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌
  • Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).

  • چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌
  • The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.

  • ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌
  • The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;

  • یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود 890
  • Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it,

  • همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود
  • As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).

  • نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌
  • Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).

  • ور ز غیر جنس باشد ذوق ما ** آن مگر مانند باشد جنس را
  • And if our delight is (derived) from something not homogeneous, that (thing) will surely resemble the congener.

  • آن که مانند است باشد عاریت ** عاریت باقی نماند عاقبت‌‌
  • That which (only) bears a resemblance is a loan: a loan is impermanent in the end.

  • مرغ را گر ذوق آید از صفیر ** چون که جنس خود نیابد شد نفیر 895
  • Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener.

  • تشنه را گر ذوق آید از سراب ** چون رسد در وی گریزد جوید آب‌‌
  • Although the thirsty man is delighted by the mirage, he runs away when he comes up to it, and seeks for water.

  • مفلسان هم خوش شوند از زر قلب ** لیک آن رسوا شود در دار ضرب‌‌
  • Moreover, the insolent are pleased with base gold, yet that (gold) is put to shame in the mint.

  • تا زر اندودیت از ره نفگند ** تا خیال کژ ترا چه نفگند
  • (Take heed) lest gildedness (imposture) cast you out of the (right) way, lest false imagination cast you into the well.