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3
11-35

  • هر مزاجی را عناصر مایه‌است ** وین مزاجت برتر از هر پایه است
  • The elements are the substance of every complexion, but this complexion of thine is superior to every grade.

  • این مزاجت از جهان منبسط ** وصف وحدت را کنون شد ملتقط
  • This complexion of thine is of the simple (uncompounded) world; it has now gathered up (amassed and absorbed) the attributes of Unity.

  • ای دریغا عرصه‌ی افهام خلق ** سخت تنگ آمد ندارد خلق حلق
  • Oh, alas, the area of the people's understandings is exceeding narrow: the people have no throat.

  • ای ضیاء الحق بحذق رای تو ** حلق بخشد سنگ را حلوای تو
  • O Light of the Truth, through the keenness of thy perception thy sweetmeat bestows a throat (even) on (one dull as) stone.

  • کوه طور اندر تجلی حلق یافت ** تا که می نوشید و می را بر نتافت 15
  • Mount Sinai in the (Divine) epiphany gained a throat, so that it quaffed the wine; but it could not bear the wine.

  • صار دکا منه وانشق الجبل ** هل رایتم من جبل رقص الجمل
  • Thereby the mountain was shattered and cloven asunder: have ye seen a mountain amble like a camel?

  • لقمه‌بخشی آید از هر کس به کس ** حلق‌بخشی کار یزدانست و بس
  • Bestowal of mouthfuls comes (to pass) from every one to some one, (but) bestowal of a throat is the work of God alone.

  • حلق بخشد جسم را و روح را ** حلق بخشد بهر هر عضوت جدا
  • He bestows a throat on the body and on the spirit; He bestows a separate throat for every part of you.

  • این گهی بخشد که اجلالی شوی ** وز دغا و از دغل خالی شوی
  • This He bestows at the time when you become Majestical and become void of guile and deceit,

  • تا نگویی سر سلطان را به کس ** تا نریزی قند را پیش مگس 20
  • So that you will not tell the King's secret to any one nor pour out sugar before flies.

  • گوش آنکس نوشد اسرار جلال ** کو چو سوسن صدزبان افتاد و لال
  • The secrets of the (Divine) Majesty are drunk in by the ear of that one who, like the lily, hath a hundred tongues and is dumb.

  • حلق بخشد خاک را لطف خدا ** تا خورد آب و بروید صد گیا
  • The grace of God bestows a throat on the earth, to the end that it may drink water and make a hundred herbs to grow.

  • باز خاکی را ببخشد حلق و لب ** تا گیاهش را خورد اندر طلب
  • Again, He bestows on the creature of earth (the animal) a throat and lip, in order that it may eat its (the earth's) herbage in desire.

  • چون گیاهش خورد حیوان گشت زفت ** گشت حیوان لقمه‌ی انسان و رفت
  • When the animal has eaten its herbage, it becomes fat: the animal becomes a mouthful for Man and goes (disappears).

  • باز خاک آمد شد اکال بشر ** چون جدا شد از بشر روح و بصر 25
  • In turn it becomes earth and becomes a devourer of Man, when the spirit and the sight are separated from Man.

  • ذره‌ها دیدم دهانشان جمله باز ** گر بگویم خوردشان گردد دراز
  • I beheld the atoms (of created existence) with their mouths all open: if I should tell of their food, it (the tale) would become long.

  • برگها را برگ از انعام او ** دایگان را دایه لطف عام او
  • Provisions have (their) provision from His bounty; His universal grace is the nourisher of them that nourish.

  • رزقها را رزقها او می‌دهد ** زانک گندم بی غذایی چون زهد
  • He bestoweth gifts (of sustenance) on the gifts (which sustain life), for how should wheat spring forth without (receiving) any sustenance?

  • نیست شرح این سخن را منتهی ** پاره‌ای گفتم بدانی پاره‌ها
  • There is no end to the explanation of this matter. I have told a portion: you may know the (remaining) portions (by analogy).

  • جمله عالم آکل و ماکول دان ** باقیان را مقبل و مقبول دان 30
  • Know that all the world is eating and eaten; know that those who have everlasting life (in God) are fortunate and accepted.

  • این جهان و ساکنانش منتشر ** وان جهان و سالکانش مستمر
  • This world and its inhabitants are (in the end) dispersed; that (other) world and its travellers are continuing (for ever).

  • این جهان و عاشقانش منقطع ** اهل آن عالم مخلد مجتمع
  • This world and its lovers are cut off; the people of that (other) world are eternalised and united.

  • پس کریم آنست کو خود را دهد ** آب حیوانی که ماند تا ابد
  • The (truly) noble, then, is he that gives to himself the Water of Life that remains unto everlasting.

  • باقیات الصالحات آمد کریم ** رسته از صد آفت و اخطار و بیم
  • The noble one is (the very essence of) the good works which endure: he has been freed from a hundred banes and perils and fears.

  • گر هزارانند یک کس بیش نیست ** چون خیالاتی عدد اندیش نیست 35
  • If they (the noble) are thousands (externally), there is no more than one (in reality): ’tis not like the fancies of him that thinks of number.