زان سبب که جمله اجزای منید ** جزو را از کل چرا بر می‌کنید1935
Because ye all are parts of me.” Why (then) will ye tear the part away from the whole?
جزو از کل قطع شد بی کار شد ** عضو از تن قطع شد مردار شد
(When) the part is severed from the whole, it becomes useless; (when) the limb is severed from the body, it becomes carrion.
تا نپیوندد بکل بار دگر ** مرده باشد نبودش از جان خبر
Till it is joined once more to the whole, it is dead: it has no consciousness of life;
ور بجنبد نیست آن را خود سند ** عضو نو ببریده هم جنبش کند
And if it move, yet it has no support: the newly severed limb also moves.
جزو ازین کل گر برد یکسو رود ** این نه آن کلست کو ناقص شود
If the part be severed and fall asunder from this (spiritual) whole, this is not the (kind of) whole that is liable to defect.
قطع و وصل او نیاید در مقال ** چیز ناقص گفته شد بهر مثال1940
Separation from it and conjunction with it are not (really) predicable; the defective thing has been mentioned (only) for the sake of comparison.
بازگشتن به قصه‌ی دقوقی
Return to the story of Daqúqí.
مر علی را در مثالی شیر خواند ** شیر مثل او نباشد گرچه راند
He (the Prophet) once compared ‘Alí to a lion, (but) the lion is not like him, though he (the Prophet) used (this expression).
از مثال و مثل و فرق آن بران ** جانب قصه‌ی دقوقی ای جوان
From comparison (mithál) and likeness (mithl) and the difference between those (terms) push on, O youth, towards the story of Daqúqí:
آنک در فتوی امام خلق بود ** گوی تقوی از فرشته می‌ربود
That one who in giving legal judgements was the Imám of the people and in piety bore away the ball from the angels;
آنک اندر سیر مه را مات کرد ** هم ز دین‌داری او دین رشک خورد
That one who checkmated (eclipsed) the moon in wayfaring, while the Religion (itself) was jealous of his religiousness.
با چنین تقوی و اوراد و قیام ** طالب خاصان حق بودی مدام1945
Notwithstanding such piety and devotions and (nights passed in) performance of the ritual prayer, he was always seeking the elect (the saints) of God.
در سفر معظم مرادش آن بدی ** که دمی بر بنده‌ی خاصی زدی
In travel his chief object was that he might come in touch for a moment with an elect servant (of God).
این همی‌گفتی چو می‌رفتی براه ** کن قرین خاصگانم ای اله
Whilst he was going along the road, he would be saying, “O God, make me a companion of the elect.
یا رب آنها راکه بشناسد دلم ** بنده و بسته‌میان ومجملم
O Lord, to those (saints) whom my heart knows I am a slave and one who has girt his loins and is ready to do (them) good service;
و آنک نشناسم تو ای یزدان جان ** بر من محجوبشان کن مهربان
And (as for) those whom I know not, do Thou, O God of the soul, make them kindly disposed to me who am debarred (from knowing them).”
حضرتش گفتی که ای صدر مهین ** این چه عشقست و چه استسقاست این1950
The Lord would say to him, “O most noble prince, what passion is this and what unquenchable thirst is this?
مهر من داری چه می‌جویی دگر ** چون خدا با تست چون جویی بشر
Thou hast My love: why art thou seeking other (than Mine)? When God is with thee, how dost thou seek man?”
او بگفتی یا رب ای دانای راز ** تو گشودی در دلم راه نیاز
He would answer, “O Lord, O Knower of the secret, Thou hast opened in my heart the way of supplication.
درمیان بحر اگر بنشسته‌ام ** طمع در آب سبو هم بسته‌ام
If I am seated in the midst of the Sea, yet have I set my desire on the water in the jug.
همچو داودم نود نعجه مراست ** طمع در نعجه‌ی حریفم هم بخاست
I am like David: I have ninety ewes, and yet desire for my rival's ewe hath arisen in me.
حرص اندر عشق تو فخرست و جاه ** حرص اندر غیر تو ننگ و تباه1955
Greed for Thy love is glorious and grand; greed for (the love of) any besides Thee is shameful and corrupt.”
شهوت و حرص نران بیشی بود ** و آن حیزان ننگ و بدکیشی بود
The lust and greed of the manly is advancement (in the spiritual Way), while that of the effeminate is disgrace and irreligion.
حرص مردان از ره پیشی بود ** در مخنث حرص سوی پس رود
The greed of (true) men is by the forward way, (but) greed in the effeminate goes backward.
آن یکی حرص از کمال مردی است ** و آن دگر حرص افتضاح و سردی است
The one greed belongs to the perfection of manliness, while the other greed is (a cause of) opprobrium and disgust.
آه سری هست اینجا بس نهان ** که سوی خضری شود موسی روان
Ah, there is a very occult mystery here (in the fact) that Moses sets out to go towards a Khizr.
همچو مستسقی کز آبش سیر نیست ** بر هر آنچ یافتی بالله مه‌ایست1960
By God, do not tarry in anything (any spiritual position) that thou hast gained, (but crave more) like one suffering from dropsy who is never sated with water.
بی نهایت حضرتست این بارگاه ** صدر را بگذار صدر تست راه
This (Divine) court is the Infinite Plane. Leave the seat of honour behind: the Way is thy seat of honour.
سر طلب کردن موسی خضر را علیهماالسلام با کمال نبوت و قربت
The mystery of Moses seeking Khizr, notwithstanding his perfection as a prophet and as one nigh unto God.
از کلیم حق بیاموز ای کریم ** بین چه می‌گوید ز مشتاقی کلیم
Learn from him with whom God spake, O noble sir! See what Kalím (Moses) says in his longing!
با چنین جاه و چنین پیغامبری ** طالب خضرم ز خودبینی بری
“Notwithstanding such a dignity and such a prophetic office (as I possess), I am a seeker of Khizr, (I am) quit of self-regard.”
موسیا تو قوم خود را هشته‌ای ** در پی نیکوپیی سرگشته‌ای
(They said), “O Moses, thou hast forsaken thy people; thou hast wandered distraught in search of a blessed man.
کیقبادی رسته از خوف و رجا ** چند گردی چند جویی تا کجا1965
Thou art an emperor delivered from fear and hope: how long wilt thou wander? How long wilt thou seek? To what bound?
آن تو با تست و تو واقف برین ** آسمانا چند پیمایی زمین
(He that is) thine is with thee, and thou art conscious of this. O (thou who art exalted as the) sky, how long wilt thou traverse the (low) earth?”
گفت موسی این ملامت کم کنید ** آفتاب و ماه را کم ره زنید
Moses said, “Do not make this reproach (against me), do not waylay the Sun and the Moon.
می‌روم تا مجمع البحرین من ** تا شوم مصحوب سلطان زمن
I will fare as far as the meeting-place of the two seas, that (afterwards) I may be accompanied by the Sovereign of the time.
اجعل الخضر لامری سببا ** ذاک او امضی و اسری حقبا
I will make Khizr a means to (the achievement of) my purpose: (either) that, or I will go onward and journey by night a long while.
سالها پرم بپر و بالها ** سالها چه بود هزاران سالها1970
I will fly with wings and pinions for years: what are years? For thousands of years.”
می‌روم یعنی نمی‌ارزد بدان ** عشق جانان کم مدان از عشق نان
(He said) “I will fare,” meaning, “Is it not worth that (toilsome journey)? Do not deem the passion for the Beloved to be less than the passion for bread (worldly goods).”
این سخن پایان ندارد ای عمو ** داستان آن دقوقی را بگو
This discourse hath no end, O uncle. (Now) tell the story of Daqúqí.
بازگشتن به قصه‌ی دقوقی
Resuming the story of Daqúqí.
آن دقوقی رحمة الله علیه ** گفت سافرت مدی فی خافقیه
That Daqúqí, God have mercy on him, said: “I travelled a long time between His two horizons.
سال و مه رفتم سفر از عشق ماه ** بی‌خبر از راه حیران در اله
Years and months I went on my journey for love of the Moon, unconscious of the way, lost in God.”
پا برهنه می‌روی بر خار و سنگ ** گفت من حیرانم و بی خویش و دنگ1975
(Some one asked him), “(Why) dost thou go bare-foot over thorns and stones?” He said, “I am bewildered and beside myself and crazed.”
تو مبین این پایها را بر زمین ** زانک بر دل می‌رود عاشق یقین
Do not regard these feet (that walk) on the earth, for assuredly the lover (of God) walks on his heart;
از ره و منزل ز کوتاه و دراز ** دل چه داند کوست مست دل‌نواز
(And) the heart that is intoxicated with the Sweetheart, what should it know of road and stage or of short (distance) and long?
آن دراز و کوته اوصاف تنست ** رفتن ارواح دیگر رفتنست
That “long” and “short” are attributes of the body: the faring of spirits is another (kind of) faring.
تو سفرکردی ز نطفه تا بعقل ** نه بگامی بود نه منزل نه نقل
You have journeyed from the seed to rationality: ’twas not by (taking) a step or (travelling from stage to) stage or moving from one place to another.
سیر جان بی چون بود در دور و دیر ** جسم ما از جان بیاموزید سیر1980
The journey of the spirit is unconditioned in respect of Time and Space: our body learned from the spirit how to journey.
سیر جسمانه رها کرد او کنون ** می‌رود بی‌چون نهان در شکل چون
Now it has relinquished the bodily manner of journeying: it moves unconditioned, (though) masked in the form of conditionedness.
گفت روزی می‌شدم مشتاق‌وار ** تا ببینم در بشر انوار یار
He (Daqúqí) said, “One day I was going along like him that yearns, that I might behold in man the radiance of the Beloved,
تا ببینم قلزمی در قطره‌ای ** آفتابی درج اندر ذره‌ای
That I might behold an ocean in a drop of water, a sun enclosed in a mote.
چون رسیدم سوی یک ساحل بگام ** بود بیگه گشته روز و وقت شام
When I came on foot to a certain shore, the day had turned late, and ’twas eventide.
نمودن مثال هفت شمع سوی ساحل
The apparition of what seemed like seven candles in the direction of the shore.