این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز
This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.
صفت توحید
Description of Unification.
گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن
His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”
رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون
The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’
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 اثر3080
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 رضا3085
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 جداست3090
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 غم3095
(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 صاف3100
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.
بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد
After that, the lion turned to the fox and said, “Divide this for eating.”
سجده کرد و گفت کاین گاو سمین ** چاشت خوردت باشد ای شاه گزین3105
He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King,
و آن بز از بهر میان روز را ** یخنیی باشد شه پیروز را
And that goat will be a portion reserved for the victorious King at midday,
و آن دگر خرگوش بهر شام هم ** شب چره‌‌ی این شاه با لطف و کرم
And the hare too for supper—(to be) the repast at nightfall of the gracious and bountiful King.”
گفت ای روبه تو عدل افروختی ** این چنین قسمت ز کی آموختی
Said the lion, “O fox, thou hast made justice shine forth: from whom didst thou learn to divide in such a manner?
از کجا آموختی این ای بزرگ ** گفت ای شاه جهان از حال گرگ
Whence didst thou learn this, O eminent one?” “O King of the world,” he replied, “(I learned it) from the fate of the wolf.”
گفت چون در عشق ما گشتی گرو ** هر سه را برگیر و بستان و برو3110
The lion said, “Inasmuch as thou hast become pledged to love of me, pick up all the three (animals), and take (them) and depart.
روبها چون جملگی ما را شدی ** چونت آزاریم چون تو ما شدی
O fox, since thou hast become entirely mine, how should I hurt thee when thou hast become myself?
ما ترا و جمله اشکاران ترا ** پای بر گردون هفتم نه بر آ
I am thine, and all the beasts of chase are thine: set thy foot on the Seventh Heaven and mount (beyond)!
چون گرفتی عبرت از گرگ دنی ** پس تو روبه نیستی شیر منی
Since thou hast taken warning from (the fate of) the vile wolf, thou art not a fox: thou art my own lion.
عاقل آن باشد که عبرت گیرد از ** مرگ یاران در بلای محترز
The wise man is he that in (the hour of) the shunned tribulation takes warning from the death of his friends.”
روبه آن دم بر زبان صد شکر راند ** که مرا شیر از پی آن گرگ خواند3115
At that moment the fox uttered a hundred thanksgivings, saying, "(How lucky) that the lion called me up after the wolf.
گر مرا اول بفرمودی که تو ** بخش کن این را که بردی جان از او
If he had bidden me first, saying, ‘Do thou divide this,’ who would have escaped from him with his life?”
پس سپاس او را که ما را در جهان ** کرد پیدا از پس پیشینیان
Thanks be to Him (God), then, that He caused us to appear (be born) in the world after those of old,
تا شنیدیم آن سیاستهای حق ** بر قرون ماضیه اندر سبق
So that we heard of the chastisements which God inflicted upon the past generations in the preceding time,
تا که ما از حال آن گرگان پیش ** همچو روبه پاس خود داریم بیش
That we, like the fox, may keep better watch over ourselves from (considering) the fate of those ancient wolves.
امت مرحومه زین رو خواندمان ** آن رسول حق و صادق در بیان3120
On this account he that is God's prophet and veracious in explanation called us “a people on which God has taken mercy.”
استخوان و پشم آن گرگان عیان ** بنگرید و پند گیرید ای مهان
Behold with clear vision the bones and fur of those wolves, and take warning, O mighty ones!
عاقل از سر بنهد این هستی و باد ** چون شنید انجام فرعونان و عاد
The wise man will put off from his head (lay aside) this self-existence and wind (of vanity), since he heard (what was) the end of the Pharaohs and ‘Ád;
ور بننهد دیگران از حال او ** عبرتی گیرند از اضلال او
And if he do not put it off, others will take warning from what befell him in consequence of his being misguided.
تهدید کردن نوح علیه السلام مر قوم را که با من مپیچید که من رو پوشم در میان پس به حقیقت با خدای می‌‌پیچید ای مخذولان
How Noah, on whom be peace, threatened his people, saying, “Do not struggle with me, for I am (only) a veil: ye are really struggling with God (who is) within this (veil), O God-forsaken men!”
گفت نوح ای سرکشان من من نی‌‌ام ** من ز جان مرده به جانان می‌‌زی‌‌ام
Noah said, “O ye headstrong ones, I am not I: I am dead to the (animal) soul, I am living through the Soul of souls.
چون بمردم از حواس بو البشر ** حق مرا شد سمع و ادراک و بصر3125
Inasmuch as I am dead to the senses of the father of mankind (human sense perceptions), God has become my hearing and perception and sight.