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3
2258-2282

  • هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند
  • Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.

  • این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست
  • This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).

  • جز به اندازه‌ی ضرورت زین مگیر ** تا نگردد غالب و بر تو امیر 2260
  • Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you.

  • سر کشیدی تو که من صاحب‌دلم ** حاجت غیری ندارم واصلم
  • You scornfully refused (help), saying, “I am the owner of a (purified) heart: I have no need of any one else, I am united (with God).”

  • آنچنانک آب در گل سر کشد ** که منم آب و چرا جویم مدد
  • That is as though the water in the earth should scornfully refuse, saying, “I am the water, and why should I seek aid?”

  • دل تو این آلوده را پنداشتی ** لاجرم دل ز اهل دل برداشتی
  • You fancied this polluted (heart) was the (pure) heart; consequently you averted your heart from those possessed of (purified) hearts.

  • خود روا داری که آن دل باشد این ** کو بود در عشق شیر و انگبین
  • Do you indeed think it possible that this heart which is in love with milk and honey should be that (pure) heart?

  • لطف شیر و انگبین عکس دلست ** هر خوشی را آن خوش از دل حاصلست 2265
  • The deliciousness of milk and honey is the reflexion of the (pure) heart: from that heart the sweetness of every sweet thing is derived.

  • پس بود دل جوهر و عالم عرض ** سایه‌ی دل چون بود دل را غرض
  • Hence the heart is the substance, and the world is the accident: how should the heart's shadow (reflexion) be the object of the heart's desire?

  • آن دلی کو عاشق مالست و جاه ** یا زبون این گل و آب سیاه
  • Is that (pure heart) the heart that is enamoured of riches and power, or is submissive to this black earth and water (the body),

  • یا خیالاتی که در ظلمات او ** می‌پرستدشان برای گفت و گو
  • Or to vain fancies which it worships in the darkness for the sake of fame?

  • دل نباشد غیر آن دریای نور ** دل نظرگاه خدا وانگاه کور
  • The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?

  • نه دل اندر صد هزاران خاص و عام ** در یکی باشد کدامست آن کدام 2270
  • The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?

  • ریزه‌ی دل را بهل دل را بجو ** تا شود آن ریزه چون کوهی ازو
  • Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.

  • دل محیطست اندرین خطه‌ی وجود ** زر همی‌افشاند از احسان و جود
  • The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.

  • از سلام حق سلامیها نثار ** می‌کند بر اهل عالم اختیار
  • It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.

  • هر که را دامن درستست و معد ** آن نثار دل بر آنکس می‌رسد
  • Whosoever's skirt is right and ready, the largesse of the heart comes to that person.

  • دامن تو آن نیازست و حضور ** هین منه در دامن آن سنگ فجور 2275
  • Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,

  • تا ندرد دامنت زان سنگها ** تا بدانی نقد را از رنگها
  • In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).

  • سنگ پر کردی تو دامن از جهان ** هم ز سنگ سیم و زر چون کودکان
  • You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).

  • از خیال سیم و زر چون زر نبود ** دامن صدقت درید و غم فزود
  • Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.

  • کی نماید کودکان را سنگ سنگ ** تا نگیرد عقل دامنشان به چنگ
  • How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?

  • پیر عقل آمد نه آن موی سپید ** مو نمی‌گنجد درین بخت و امید 2280
  • The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).

  • انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پرده‌ی غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین
  • How the company (of the Seven) took offence at Daqúqí's invocation and intercession, and flew away and disappeared in the Veil of the Unseen World; and how Daqúqí was bewildered (and did not know) whether they had gone into the air or on the earth.

  • چون رهید آن کشتی و آمد بکام ** شد نماز آن جماعت هم تمام
  • “When the ship was saved and (the voyagers) attained to their desire, simultaneously the (ritual) prayer of that company was finished.

  • فجفجی افتادشان با همدگر ** کین فضولی کیست از ما ای پدر
  • They began to murmur to one another, saying, ‘O father, which of us is this (interfering) busybody?’