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3
3572-3621

  • 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?

  • عقل اثر را روح پندارد ولیک ** نور خور از قرص خور دورست نیک
  • The intellect deems the impression to be the Spirit, but the light of the sun is very far from (being) the orb of the sun.

  • زان به قرصی سالکی خرسند شد ** تا ز نورش سوی قرص افکند شد
  • Hence a pilgrim (on the Mystic Way) is content with a loaf of bread (qursí), in order that by its light he may be thrown (directed) towards the (Divine) Orb (Qurs),

  • زانک این نوری که اندر سافل است ** نیست دایم روز و شب او آفل است
  • Because this light which is below is not lasting: it is sinking (every) day and night,

  • وانک اندر قرص دارد باش و جا ** غرقه‌ی آن نور باشد دایما 3590
  • While he that has his abode and dwelling-place in the (Divine) Orb is plunged in that Light continually.

  • نه سحابش ره زند خود نه غروب ** وا رهید او از فراق سینه کوب
  • Neither does cloud waylay him nor setting (of the sun): he is delivered from heart-wringing separation.

  • این‌چنین کس اصلش از افلاک بود ** یا مبدل گشت گر از خاک بود
  • Such a person's origin was from the heavens, or if he was of the earth, he has been transmuted,

  • زانک خاکی را نباشد تاب آن ** که زند بر وی شعاعش جاودان
  • Because a creature of earth cannot endure that its (the Sun's) beams should strike upon it everlastingly.

  • گر زند بر خاک دایم تاب خور ** آنچنان سوزد که ناید زو ثمر
  • If the radiance of the sun strike upon the earth continually, it will be burned in such wise that no fruits will come from it.

  • دایم اندر آب کار ماهی است ** مار را با او کجا همراهی است 3595
  • The business of the fish is always in the water: how has a snake the power of accompanying it (the fish) on its way?

  • لیک در که مارهای پر فن‌اند ** اندرین یم ماهییها می‌کنند
  • But in the mountain are artful snakes (who) perform the actions of fish in this Sea.

  • مکرشان گر خلق را شیدا کند ** هم ز دریا تاسه‌شان رسوا کند
  • Though their cunning make the people mad, still their aversion to the Sea exposes them (as hypocrites);

  • واندرین یم ماهیان پر فن‌اند ** مار را از سحر ماهی می‌کنند
  • And in this Sea are artful fish, (who) by magic turn snakes into fishes—

  • ماهیان قعر دریای جلال ** بحرشان آموخته سحر حلال
  • The fish of the deepest depth of the Sea of (Divine) Majesty: the Sea has taught them lawful magic;

  • بس محال از تاب ایشان حال شد ** نحس آنجا رفت و نیکوفال شد 3600
  • Therefore through their illumination the (thing that was) absurd became a fact: the ill-starred one went thither and became auspicious.

  • تا قیامت گر بگویم زین کلام ** صد قیامت بگذرد وین ناتمام
  • Though I should speak on this topic till the Resurrection, a hundred Resurrections would pass, and this (discourse would still be) incomplete.

  • آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
  • The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.

  • بر ملولان این مکرر کردنست ** نزد من عمر مکرر بردنست
  • To the weary this is (only) repetition, (but) in my eyes it is the bringing of repeated life.

  • شمع از برق مکرر بر شود ** خاک از تاب مکرر زر شود
  • The candle goes upward (burns higher) from repeated flashes (of flame); earth becomes gold in consequence of repeated heat.

  • گر هزاران طالب‌اند و یک ملول ** از رسالت باز می‌ماند رسول
  • If there are thousands of (eager) seekers (of knowledge) and a single weary (disgusted) one, the Messenger will refrain from delivering his message.

  • این رسولان ضمیر رازگو ** مستمع خواهند اسرافیل‌خو 3605
  • These mystery-telling Messengers of the hidden Mind require a hearer who has the nature of Isráfíl.

  • نخوتی دارند و کبری چون شهان ** چاکری خواهند از اهل جهان
  • They have a haughtiness and pride like (that of) kings: they require service from the people of the world.

  • تا ادبهاشان بجاگه ناوری ** از رسالتشان چگونه بر خوری
  • Until you perform the observances due to them, how will you gain profit from their message?

  • کی رسانند آن امانت را بتو ** تا نباشی پیششان راکع دوتو
  • How will they deliver that deposit to you till you are bowed double before them?

  • هر ادبشان کی همی‌آید پسند ** کامدند ایشان ز ایوان بلند
  • How is every (kind of) observance acceptable to them?—for they have come from the Sublime Palace.

  • نه گدایانند کز هر خدمتی ** از تو دارند ای مزور منتی 3610
  • They are not beggars, that they should be grateful to you, O impostor, for every service.

  • لیک با بی‌رغبتیها ای ضمیر ** صدقه‌ی سلطان بیفشان وا مگیر
  • But, O (thou who art the) inmost consciousness (of God), notwithstanding (their) lack of desire (to hear thy message), scatter the (Divine) Sultan's charity: do not withhold it!

  • اسپ خود را ای رسول آسمان ** در ملولان منگر و اندر جهان
  • O heavenly Messenger, do not regard the disgusted ones and let thy horse bound onward!

  • فرخ آن ترکی که استیزه نهد ** اسپش اندر خندق آتش جهد
  • Blest is the Turcoman who lays contention aside and whose horse gallops into the moat of fire—

  • گرم گرداند فرس را آنچنان ** که کند آهنگ اوج آسمان
  • (Who) makes his horse so hot (in the race) that it seeks to mount to the zenith of the sky;

  • چشم را از غیر و غیرت دوخته ** همچو آتش خشک و تر را سوخته 3615
  • (Who) has shut his eyes to other (than God) and to jealousy; (who), like fire, has consumed (both) dry and wet.

  • گر پشیمانی برو عیبی کند ** آتش اول در پشیمانی زند
  • If repentance find fault with him, he first sets fire to repentance.

  • خود پشیمانی نروید از عدم ** چون ببیند گرمی صاحب‌قدم
  • Verily, repentance does not spring forth from non-existence (does not show itself at all), when it sees the ardour of him whose presence brings fortune.

  • شناختن هر حیوانی بوی عدو خود را و حذر کردن و بطالت و خسارت آنکس کی عدو کسی بود کی ازو حذر ممکن نیست و فرار ممکن نی و مقابله ممکن نی
  • How every animal knows the smell of its enemy and takes precaution. The folly and perdition of him that is the enemy of that One against whom precaution is impossible, and flight is impossible, and resistance is impossible.

  • اسپ داند بانگ و بوی شیر را ** گر چه حیوانست الا نادرا
  • The horse, though it is an animal, knows the roar and smell of the lion except in rare instances;

  • بل عدو خویش را هر جانور ** خود بداند از نشان و از اثر
  • Nay, every animal indeed knows its own enemy by sign and mark.

  • روز خفاشک نیارد بر پرید ** شب برون آمد چو دزدان و چرید 3620
  • The little bat durst not fly in the daytime: it came out at night, like thieves, and pastured (got food for itself).

  • از همه محروم‌تر خفاش بود ** که عدو آفتاب فاش بود
  • The bat (bat-like man) was more damned than all (others), because he was the enemy of the manifest Sun.