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3
3537-3586

  • قصرها خود مر شهان را مانسست ** مرده را خانه و مکان گوری بسست
  • Truly, palaces are the place for (spiritual) kings to take their pleasure in; for him that is (spiritually) dead a grave is a sufficient house and dwelling.

  • انبیا را تنگ آمد این جهان ** چون شهان رفتند اندر لامکان
  • To the prophets this world seemed narrow: like kings, they went into (the world of) spacelessness.

  • مردگان را این جهان بنمود فر ** ظاهرش زفت و به معنی تنگ بر
  • To the (spiritually) dead this world appears splendid: its external (aspect) is large, but in reality it is narrow.

  • گر نبودی تنگ این افغان ز چیست ** چون دو تا شد هر که در وی بیش زیست 3540
  • If it were not narrow, for what reason is this lamentation? Why has every one become (more) doubled (bowed with affliction) the more he lived in it?

  • در زمان خواب چون آزاد شد ** زان مکان بنگر که جان چون شاد شد
  • When during the time of sleep the spirit is freed (from this world), behold how it rejoices in that place (to which it goes)!

  • ظالم از ظلم طبیعت باز رست ** مرد زندانی ز فکر حبس جست
  • The wicked man is (then) delivered from the wickedness of his nature, the prisoner escapes from thoughts of confinement.

  • این زمین و آسمان بس فراخ ** سخت تنگ آمد به هنگام مناخ
  • This very wide earth and heaven becomes exceedingly narrow at the time of lying down (to sleep).

  • جسم بند آمد فراخ وسخت تنگ ** خنده‌ی او گریه فخرش جمله ننگ
  • It (the world) is an eye-bandage (a spell that blinds the eye): (it is) wide (in appearance), and (in reality) mighty narrow: its laughter is weeping, its glory is entirely shame.

  • تشبیه دنیا کی بظاهر فراخست و بمعنی تنگ و تشبیه خواب کی خلاص است ازین تنگی
  • Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.

  • همچو گرمابه که تفسیده بود ** تنگ آیی جانت پخسیده شود 3545
  • (This world is) like a bath-room which is very hot, (so that) you are distressed and your soul is melted (with anguish).

  • گرچه گرمابه عریضست و طویل ** زان تبش تنگ آیدت جان و کلیل
  • Although the bath-room is broad and long, your soul is distressed and fatigued by the heat.

  • تا برون نایی بنگشاید دلت ** پس چه سود آمد فراخی منزلت
  • Your heart does not expand (you feel no relief) till you come out: what advantage, then, is the spaciousness of the room to you?

  • یا که کفش تنگ پوشی ای غوی ** در بیابان فراخی می‌روی
  • Or (it is) as though you should put on tight shoes, O misguided one, and go into a wide desert.

  • آن فراخی بیابان تنگ گشت ** بر تو زندان آمد آن صحرا و دشت
  • The spaciousness of the desert becomes narrow (distressing); that desert and plain becomes a prison to you.

  • هر که دید او مر ترا از دور گفت ** کو در آن صحرا چو لاله تر شکفت 3550
  • Whoever sees you from afar says, “He blooms like a fresh anemone (he is cheerful and happy) in that desert”;

  • او نداند که تو همچون ظالمان ** از برون در گلشنی جان در فغان
  • He does not know that you, like the wicked, are outwardly in the rose-garden, (while) your soul is in lamentation.

  • خواب تو آن کفش بیرون کردنست ** که زمانی جانت آزاد از تنست
  • Your sleep is to put those shoes off, for (then) your soul is free from the body for a while.

  • اولیا را خواب ملکست ای فلان ** همچو آن اصحاب کهف اندر جهان
  • To the saints, O reader, sleep is a kingdom, as (it was to) the Men of the Cave in this world.

  • خواب می‌بینند و آنجا خواب نه ** در عدم در می‌روند و باب نه
  • They (sleep and) dream, and no (physical) sleep is there; they go into nonexistence, and no (material) door (is there).

  • خانه‌ی تنگ و درون جان چنگ‌لوک ** کرد ویران تا کند قصر ملوک 3555
  • “(The body is) a narrow house, and the soul within is cramped: He (God) ruined it in order that He might make a royal palace.

  • چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم
  • I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.

  • گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم
  • Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.

  • مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش
  • My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,

  • تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز
  • So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”

  • درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود 3560
  • If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison.

  • حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص
  • The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”

  • هرچه زیر چرخ هستند امهات ** از جماد و از بهیمه وز نبات
  • Whatever mothers (bodies) there are under the sky—mineral, animal, or vegetable—

  • هر یکی از درد غیری غافل اند ** جز کسانی که نبیه و کامل‌اند
  • They are heedless, every one, of another's pain, except those persons that are discerning and perfect.

  • آنچ کوسه داند از خانه‌ی کسان ** بلمه از خانه خودش کی داند آن
  • How should the man with a bushy beard know of his own house that which the man with a few hairs on his chin knows of (other) people's houses?

  • آنچ صاحب‌دل بداند حال تو ** تو ز حال خود ندانی ای عمو 3565
  • What the man of heart (the clairvoyant mystic) knows of your condition you do not know of your own condition, O uncle.

  • بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی
  • Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.

  • غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد
  • Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).

  • چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک
  • When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.

  • هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه
  • Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.

  • دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود
  • Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.

  • وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط 3570
  • The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception.

  • هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست
  • Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.

  • روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود
  • The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.

  • رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود
  • The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.

  • در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست
  • In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.

  • مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست 3575
  • The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease;

  • چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد
  • (But) when a son of man is born twice, he plants his foot upon the head of (all) causes:

  • علت اولی نباشد دین او ** علت جزوی ندارد کین او
  • The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).

  • می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق
  • He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).

  • بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی
  • Nay, beyond horizons and skies he is without locality, like spirits and intelligences.

  • بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او 3580
  • Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet.

  • مجتهد هر گه که باشد نص‌شناس ** اندر آن صورت نیندیشد قیاس
  • Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;

  • چون نیابد نص اندر صورتی ** از قیاس آنجا نماید عبرتی
  • (But) in a case where he does not find a Statute, there he will produce an example from analogy.

  • تشبیه نص با قیاس
  • Comparison between Statute and analogy.

  • نص وحی روح قدسی دان یقین ** وان قیاس عقل جزوی تحت این
  • Know for sure that Statute is the Revelation of the Holy Spirit and that the analogy made by the individual intellect is under (subordinate to) this.

  • عقل از جان گشت با ادراک و فر ** روح او را کی شود زیر نظر
  • The intellect is endued with apprehension and enlightenment by the Spirit: how should the Spirit become subject to its supervision?

  • لیک جان در عقل تاثیری کند ** زان اثر آن عقل تدبیری کند 3585
  • But the Spirit makes an impression on the intellect, and in consequence of that impression the intellect exercises a certain governance.

  • نوح‌وار ار صدقی زد در تو روح ** کو یم و کشتی و کو طوفان نوح
  • If the Spirit has declared a belief in you, as (in) Noah, where is the Sea and the Ship (Ark) and the Flood of Noah?