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3
2493-2542

  • خلق جمله سر برهنه آمدند ** سر به سجده بر زمینها می‌زدند
  • All the people came bare-headed and cast their heads in prostration on the earth,

  • ما همه کوران اصلی بوده‌ایم ** از تو ما صد گون عجایب دیده‌ایم
  • (Saying), “We all have been (as those who are) blind from birth, (though) we have seen from thee marvels of a hundred kinds.

  • سنگ با تو در سخن آمد شهیر ** کز برای غزو طالوتم بگیر 2495
  • The stone came to speech with thee overtly, and said, ‘Take me for Saul’s expedition (against Goliath)’;

  • تو به سه سنگ و فلاخن آمدی ** صد هزاران مرد را بر هم زدی
  • Thou camest with three pebbles and a sling and didst rout a hundred thousand men:

  • سنگهایت صدهزاران پاره شد ** هر یکی هر خصم را خون‌خواره شد
  • Thy pebbles broke into a hundred thousand pieces, and each one drank the blood of an enemy.

  • آهن اندر دست تو چون موم شد ** چون زره‌سازی ترا معلوم شد
  • Iron became as wax in thy hand when the (craft of) fashioning coats of mail was made known to thee.

  • کوهها با تو رسایل شد شکور ** با تو می‌خوانند چون مقری زبور
  • The mountains became thy thankful. accompanists: they chant the psalms with thee, as one who teaches the recitation of theQur’an.

  • صد هزاران چشم دل بگشاده شد ** از دم تو غیب را آماده شد 2500
  • Hundreds of thousands of spiritual eyes were opened and through thy breath were made ready for (contemplation of) the Unseen;

  • و آن قوی‌تر زان همه کین دایمست ** زندگی بخشی که سرمد قایمست
  • And that (miracle) is stronger than all those (others), for this one is lasting: thou bestowest the life that is enduring for ever.’!

  • جان جمله‌ی معجزات اینست خود ** کو ببخشد مرده را جان ابد
  • This indeed is the soul of all miracles, that it (the miracle) should bestow everlasting life on the (spiritually) dead.

  • کشته شد ظالم جهانی زنده شد ** هر یکی از نو خدا را بنده شد
  • The wicked man was killed and a whole world (of people) were quickened with life: every one became anew a (devoted) servant to God.

  • بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب
  • Explaining that Man’s fleshly soul is in the position of the murderer who had become a claimant on account of the cow, and that the slayer of the cow is the intellect, and that David is God or the Shaykh who is God’s vicar, by means, of whose strength and support it is possible to kill the wicked (murderer) and be enriched with (spiritual) daily bread that is not earned by labour and for which, there is no reckoning.

  • نفس خود را کش جهانی را زنده کن ** خواجه را کشتست او را بنده کن
  • Kill your fleshly soul and make the world (spiritually) alive; it (your fleshly soul) has killed its master: make it (your) slave.

  • مدعی گاو نفس تست هین ** خویشتن را خواجه کردست و مهین 2505
  • Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief.

  • آن کشنده‌ی گاو عقل تست رو ** بر کشنده گاو تن منکر مشو
  • The slayer of the cow is your intellect (rational soul): go, do not be offended with the’ slayer of the cow, (which is) your body.

  • عقل اسیرست و همی خواهد ز حق ** روزیی بی رنج و نعمت بر طبق
  • The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.

  • روزی بی رنج او موقوف چیست ** آنک بکشد گاو را کاصل بدیست
  • Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil

  • نفس گوید چون کشی تو گاو من ** زانک گاو نفس باشد نقش تن
  • The fleshly soul says, “How shouldst thou kill my ‘cow’?-because the “cow” of the fleshly soul is the (outward) form of the body.

  • خواجه‌زاده‌ی عقل مانده بی‌نوا ** نفس خونی خواجه گشت و پیشوا 2510
  • The intellect, (typified by) the master’s son, is left destitute, (while) the fleshly soul, (typified by) the murderer, has become a master and leader.

  • روزی بی‌رنج می‌دانی که چیست ** قوت ارواحست و ارزاق نبیست
  • Do you know what is the daily bread (won) without toil? It is the food of spirits and the daily bread of the prophet.

  • لیک موقوفست بر قربان گاو ** گنج اندر گاو دان ای کنج‌کاو
  • But it depends upon sacrificing the cow: know (that) the (spiritual) treasure (is found) in (sacrifice of) the cow, O you who dig in (holes and) corners!

  • دوش چیزی خورده‌ام ور نه تمام ** دادمی در دست فهم تو زمام
  • Yesternight I ate something; otherwise, I would have given the reins entirely into the hand of your understanding’.

  • دوش چیزی خورده‌ام افسانه است ** هرچه می‌آید ز پنهان خانه است
  • (The words), ‘ yesternight I ate something,” are an idle tale: whatsoever comes (to pass) is from the secret chamber (of Divine Destiny).

  • چشم بر اسباب از چه دوختیم ** گر ز خوش‌چشمان کرشم آموختیم 2515
  • Wherefore have we fixed our eyes on (secondary) causes, if we have learned from those with beauteous eyes how to glance amorously?

  • هست بر اسباب اسبابی دگر ** در سبب منگر در آن افکن نظر
  • Over the (secondary) causes there are other (primary) causes: do not look at the (secondary) cause; let thy gaze fall on that (primary cause).

  • انبیا در قطع اسباب آمدند ** معجزات خویش بر کیوان زدند
  • The prophets came in order to cut (the cords of secondary) causes: they flung their miracles at Saturn (in the Seventh Heaven).

  • بی‌سبب مر بحر را بشکافتند ** بی زراعت چاش گندم یافتند
  • Without cause (means) they clove the sea asunder; without sowing they found heaps of corn.

  • ریگها هم آرد شد از سعیشان ** پشم بز ابریشم آمد کش‌کشان
  • Sand, too, was turned into flour by their work; goat’s hair became silk as it was pulled (from the hide).

  • جمله قرآن هست در قطع سبب ** عز درویش و هلاک بولهب 2520
  • The whole of the Qur’án consists in (is concerned with) the cutting off of (secondary) causes: (its theme is) the glory of the poor (prophet or saint) and the destruction of (those like) Abú Lahab.

  • مرغ بابیلی دو سه سنگ افکند ** لشکر زفت حبش را بشکند
  • A swift drops two or three pebbles and shatters the mighty host of Abyssinia:

  • پیل را سوراخ سوراخ افکند ** سنگ مرغی کو به بالا پر زند
  • The pebble of a bird that flies aloft lays low the elephant, riddled with holes (wounds).

  • دم گاو کشته بر مقتول زن ** تا شود زنده همان دم در کفن
  • (God said), “Inflict (a blow with) the tail of the killed cow upon the murdered man, in order that at the same moment he may come to life (again) in the winding-sheet,

  • حلق‌ببریده جهد از جای خویش ** خون خود جوید ز خون‌پالای خویش
  • (And that) he whose throat was cut may spring up from his place and seek (vengeance for) his blood from the shedder of his blood

  • همچنین ز آغاز قرآن تا تمام ** رفض اسبابست و علت والسلام 2525
  • In like manner, from the beginning of the Qur’án to the end, ‘tis (wholly concerned with) the abandonment of (secondary) causes and means. And (now) farewell (to this subject).

  • کشف این نه از عقل کارافزا شود ** بندگی کن تا ترا پیداشود
  • The explanation (of the mystery) thereof is not (given) by the meddlesome intellect: do service (to God), in order that it may become clear to you.

  • بند معقولات آمد فلسفی ** شهسوار عقل عقل آمد صفی
  • The philosopher is in bondage to things perceived by the intellect; (but) the ‘pure (saint) is he that rides as a prince on the Intellect of intellect

  • عقل عقلت مغز و عقل تست پوست ** معده‌ی حیوان همیشه پوست‌جوست
  • The Intellect of intellect is your kernel, (while) your intellect is (only) the husk: the belly of animals is ever seeking husks.

  • مغزجوی از پوست دارد صد ملال ** مغز نغزان را حلال آمد حلال
  • He that seeks the kernel has a hundred loathings for the husk: to the goodly (saints) the kernel (alone) is lawful, lawful.

  • چونک قشر عقل صد برهان دهد ** عقل کل کی گام بی ایقان نهد 2530
  • When the intellect, (which is) the husk, offers a hundred evidences, how should the Universal Intellect take a step with out having (intuitive) certainty?

  • عقل دفترها کند یکسر سیاه ** عقل عقل آفاق دارد پر ز ماه
  • The intellect makes books entirely black (with writing); the Intellect of intellect keeps the horizons (the whole universe) filled (with light) from the Moon (of Reality).

  • از سیاهی و سپیدی فارغست ** نور ماهش بر دل و جان بازغست
  • It is free from blackness and whiteness: the light of its moon rises (and shines) upon heart and soul.

  • این سیاه و این سپید ار قدر یافت ** زان شب قدرست کاختروار تافت
  • If this black and white’ has gotten (any) power (value), ‘tis from the Night of Power that shone forth like a star.

  • قیمت همیان و کیسه از زرست ** بی ز زر همیان و کیسه ابترست
  • The value of scrip and purse is (derived) from the gold: with out the gold, scrip and purse are docked

  • همچنانک قدر تن از جان بود ** قدر جان از پرتو جانان بود 2535
  • Even as the worth of the body is (derived) from the soul, (so) the worth of the soul is (derived) from the radiance of the Soul of souls.

  • گر بدی جان زنده بی پرتو کنون ** هیچ گفتی کافران را میتون
  • If the soul were now alive without (that) radiance, would He (God) ever have called the infidels “dead”

  • هین بگو که ناطقه جو می‌کند ** تا به قرنی بعد ما آبی رسد
  • Come, speak (O my soul)! for the Logos is digging a channel to the end that some water may reach a generation after us.

  • گرچه هر قرنی سخن‌آری بود ** لیک گفت سالفان یاری بود
  • Although (in) every generation there is one who brings the word (of God), yet the sayings of them that have gone before are helpful

  • نه که هم توریت و انجیل و زبور ** شد گواه صدق قرآن ای شکور
  • Is it not (the case) that the Pentateuch and the Gospel and the Psalms have borne witness to the truth of theQur’an, O thankful one?

  • روزی بی‌رنج جو و بی‌حساب ** کز بهشتت آورد جبریل سیب 2540
  • Seek a (spiritual) livelihood (won) without toil and without reckoning, so that Gabriel may bring you apples from Paradise;

  • بلک رزقی از خداوند بهشت ** بی‌صداع باغبان بی رنج کشت
  • Nay, (that there may come to you) a livelihood from the Lord of Paradise, without headache (trouble) on the part of the gardener and without the toil of sowing.

  • زانک نفع نان در آن نان داد اوست ** بدهدت آن نفع بی توسیط پوست
  • Inasmuch as in that (spiritual) bread the benefit of (conferred by) the bread is His (God’s) gift, He gives you that benefit (directly), without making the husk a means (of imparting it to you).