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2243-2292

  • تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی
  • O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.

  • حق همی‌گوید نظرمان در دلست ** نیست بر صورت که آن آب و گلست
  • God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”

  • تو همی‌گویی مرا دل نیز هست ** دل فراز عرش باشد نه به پست 2245
  • You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.

  • در گل تیره یقین هم آب هست ** لیک زان آبت نشاید آب‌دست
  • Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,

  • زانک گر آبست مغلوب گلست ** پس دل خود را مگو کین هم دلست
  • Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”

  • آن دلی کز آسمانها برترست ** آن دل ابدال یا پیغامبرست
  • The heart that is higher than the heavens is the heart of the saint or the prophet.

  • پاک گشته آن ز گل صافی شده ** در فزونی آمده وافی شده
  • That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.

  • ترک گل کرده سوی بحر آمده ** رسته از زندان گل بحری شده 2250
  • It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.

  • آب ما محبوس گل ماندست هین ** بحر رحمت جذب کن ما را ز طین
  • (But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!

  • بحر گوید من ترا در خود کشم ** لیک می‌لافی که من آب خوشم
  • The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.

  • لاف تو محروم می‌دارد ترا ** ترک آن پنداشت کن در من درآ
  • Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”

  • آب گل خواهد که در دریا رود ** گل گرفته پای آب و می‌کشد
  • The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water's foot and is dragging (it back).

  • گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل 2255
  • If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.

  • آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را
  • What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).

  • همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان
  • Even so every lust in the world, whether it be (for) riches or power or bread—

  • 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?’

  • هر یکی با آن دگر گفتند سر ** از پس پشت دقوقی مستتر
  • Each one spoke in secret to the other, (whilst they were) concealed (from view) behind Daqúqí's back,

  • گفت هر یک من نکردستم کنون ** این دعا نه از برون نه از درون
  • And each one said, ‘I did not make this invocation just now, either externally or internally.’

  • گفت مانا این امام ما ز درد ** بوالفضولانه مناجاتی بکرد 2285
  • He (one of the company) said, ‘It would seem that this Imám of ours, (moved) by grief, has meddlesomely offered an orison.’

  • گفت آن دیگر که ای یار یقین ** مر مرا هم می‌نماید این چنین
  • Said the other, ‘O thou who art familiar with (intuitive) certainty, so it appears to me too.

  • او فضولی بوده است از انقباض ** کرد بر مختار مطلق اعتراض
  • He has been meddlesome: (prompted) by distress he has interfered with Him who chooseth (as He pleaseth), the Absolute One.’

  • چون نگه کردم سپس تا بنگرم ** که چه می‌گویند آن اهل کرم
  • When I looked behind (me) to see what those noble ones were saying,

  • یک ازیشان را ندیدم در مقام ** رفته بودند از مقام خود تمام
  • I did not see one of them in their place: they had all gone from their place.

  • نه به چپ نه راست نه بالا نه زیر ** چشم تیز من نشد بر قوم چیر 2290
  • (They were) neither on the left nor on the right nor above nor below: my keen eye was unable to find the company (anywhere).

  • درها بودند گویی آب گشت ** نه نشان پا و نه گردی بدشت
  • You might say that they were pearls (which) had become water: there was neither footprint nor any dust (to show where they had gone) in the desert.

  • در قباب حق شدند آن دم همه ** در کدامین روضه رفتند آن رمه
  • At that moment they all (had) entered into the tents of God: into what garden had the troop (of them) gone?