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4
2377-2426

  • گاو در بغداد آید ناگهان ** بگذرد او زین سران تا آن سران
  • (If) a cow come suddenly into Baghdád and pass from this side (of the city) to that (farther) side,

  • از همه عیش و خوشیها و مزه ** او نبیند جز که قشر خربزه
  • Of all (its) pleasures and joys and delights she will see nothing but the rind of a water-melon.

  • که بود افتاده بر ره یا حشیش ** لایق سیران گاوی یا خریش
  • (If) straw or hay has fallen on the road, (it is) suitable to his (such a one's) bovine or asinine disposition.

  • خشک بر میخ طبیعت چون قدید ** بسته‌ی اسباب جانش لا یزید 2380
  • (Hanging) dry on the nail of (his bestial) nature, like strips of meat (exposed to the sun), his spirit, bound with (the cords of) secondary causes, does not grow;

  • وان فضای خرق اسباب و علل ** هست ارض الله ای صدر اجل
  • But the spacious realm where means and causes are torn to shreds (transcended) is the earth of God, O most honourable sire.

  • هر زمان مبدل شود چون نقش جان ** نو به نو بیند جهانی در عیان
  • It is ever changing, like a (fleeting) picture: the spirit beholds in clairvoyance a world (appearing) anew and anew.

  • گر بود فردوس و انهار بهشت ** چون فسرده‌ی یک صفت شد گشت زشت
  • (Everything), though it be Paradise and the rivers of Eden, becomes ugly when it is congealed (fixed permanently) in one aspect.

  • بیان آنک هر حس مدرکی را از آدمی نیز مدرکاتی دیگرست کی از مدرکات آن حس دگر بی‌خبرست چنانک هر پیشه‌ور استاد اعجمی کار آن استاد دگر پیشه‌ورست و بی‌خبری او از آنک وظیفه‌ی او نیست دلیل نکند کی آن مدرکات نیست اگر چه به حکم حال منکر بود آن را اما از منکری او اینجا جز بی‌خبری نمی‌خواهیم درین مقام
  • Explaining that every percipient sense of man has different objects of perception too, of which the other senses are ignorant, as (for example) every skilled craftsman is unfamiliar with the work of those skilled in other crafts; and its (another sense's) ignorance of that which is not its business does not prove that those objects of perception are non-existent. Although it virtually denies them, yet here in this place we only mean by its ‘denial’ its ignorance.

  • چنبره‌ی دید جهان ادراک تست ** پرده‌ی پاکان حس ناپاک تست
  • Thy perception is the measure of thy vision of the world: thy impure senses are the veil (which prevents thee from having sight) of the pure (holy men).

  • مدتی حس را بشو ز آب عیان ** این چنین دان جامه‌شوی صوفیان 2385
  • Wash thy senses for a while with the water of clairvoyance: know that the garment-washing of the Súfís is like this.

  • چون شدی تو پاک پرده بر کند ** جان پاکان خویش بر تو می‌زند
  • When thou hast become purified, the spirit of the pure ones will tear off the veil and attach itself to thee.

  • جمله عالم گر بود نور و صور ** چشم را باشد از آن خوبی خبر
  • If the whole world be (filled with) light and (radiant) forms, (only) the eye would be aware of that loveliness.

  • چشم بستی گوش می‌آری به پیش ** تا نمایی زلف و رخساره‌ی به تیش
  • (Suppose) thou hast shut the eye and art bringing forward the ear that thou mayst show unto it the locks and face of an adorable beauty,

  • گوش گوید من به صورت نگروم ** صورت ار بانگی زند من بشنوم
  • The ear will say, “I do not attend to the (visible) form: if the form utter a cry, I will hearken.

  • عالمم من لکی اندر فن خویش ** فن من جز حرف و صوتی نیست بیش 2390
  • I am skilled, but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.”

  • هین بیا بینی ببین این خوب را ** نیست در خور بینی این مطلوب را
  • (And if thou say), “Hey, nose, come and see this beauteous one,” the nose is not fit for this purpose.

  • گر بود مشک و گلابی بو برم ** فن من اینست و علم و مخبرم
  • “If there be any musk or rose-water, I will smell it: this is my art and science and knowledge.

  • کی ببینم من رخ آن سیم‌ساق ** هین مکن تکلیف ما لیس یطاق
  • How should I see the face of that silver-shanked one? Take heed, do not lay (on me) as a task that which cannot be done.”

  • باز حس کژ نبیند غیر کژ ** خواه کژ غژ پیش او یا راست غژ
  • Again, the crooked (perverted) sense hath naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as thou wilt (it matters not).

  • چشم احول از یکی دیدن یقین ** دانک معزولست ای خواجه معین 2395
  • Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion).

  • تو که فرعونی همه مکری و زرق ** مر مرا از خود نمی‌دانی تو فرق
  • Thou who art a Pharaoh art wholly deceit and hypocrisy: (hence) thou knowest no difference between me and thyself.

  • منگر از خود در من ای کژباز تو ** تا یکی تو را نبینی تو دوتو
  • Do not regard (judge of) me from thyself, O false-playing man, that thou mayst not see the single as double.

  • بنگر اندر من ز من یک ساعتی ** تا ورای کون بینی ساحتی
  • Regard (judge of) me from me (with my eyes) for one moment, that thou mayst behold a spacious region beyond (phenomenal) existence,

  • وا رهی از تنگی و از ننگ و نام ** عشق اندر عشق بینی والسلام
  • And mayst be delivered from straitness and dishonour and renown (good and evil repute) and behold love within love, and peace (be with thee)!

  • پس بدانی چونک رستی از بدن ** گوش و بینی چشم می‌داند شدن 2400
  • Then, when thou hast been delivered from the body, thou wilt know that ear and nose can become eye.

  • راست گفتست آن شه شیرین‌زبان ** چشم گرد مو به موی عارفان
  • That sweet-tongued (spiritual) king has said with truth that every hair of gnostics becomes an eye.

  • چشم را چشمی نبود اول یقین ** در رحم بود او جنین گوشتین
  • Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.

  • علت دیدن مدان پیه ای پسر ** ورنه خواب اندر ندیدی کس صور
  • Deem not the fat (the white of the eye) to be the cause of sight, O son; otherwise none would see (visible) forms in dream.

  • آن پری و دیو می‌بیند شبیه ** نیست اندر دیدگاه هر دو پیه
  • The genie and the demon see the like, and there is no fat in the sight-organ of either.

  • نور را با پیه خود نسبت نبود ** نسبتش بخشید خلاق ودود 2405
  • In fact there was (originally) no relationship between light and the fat (of the eye): the loving Creator gave them relationship.

  • آدمست از خاک کی ماند به خاک ** جنیست از نار بی‌هیچ اشتراک
  • Adam is of earth, (but) how does he resemble earth? The genie is of fire without any participation (of the other elements);

  • نیست مانندای آتش آن پری ** گر چه اصلش اوست چون می‌بنگری
  • (But) the genie is not similar (in form) to fire, though when thou considerest (thou wilt acknowledge that) it is his origin.

  • مرغ از بادست و کی ماند به باد ** نامناسب را خدا نسبت به داد
  • The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.

  • نسبت این فرعها با اصلها ** هست بی‌چون ار چه دادش وصلها
  • The relation of these derivatives to the originals is ineffable, although He connected them.

  • آدمی چون زاده‌ی خاک هباست ** این پسر را با پدر نسبت کجاست 2410
  • Since man is born of dust, where is the relation between this son and his father?

  • نسبتی گر هست مخفی از خرد ** هست بی‌چون و خرد کی پی برد
  • If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?

  • باد را بی چشم اگر بینش نداد ** فرق چون می‌کرد اندر قوم عاد
  • If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?

  • چون همی دانست مومن از عدو ** چون همی دانست می را از کدو
  • How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?

  • آتش نمرود را گر چشم نیست ** با خلیلش چون تجشم کردنیست
  • If the fire of Nimrod hath no eye, how is a taking pains (to show respect) towards Abraham (explicable)?

  • گر نبودی نیل را آن نور و دید ** از چه قبطی را ز سبطی می‌گزید 2415
  • If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites?

  • گرنه کوه و سنگ با دیدار شد ** پس چرا داود را او یار شد
  • If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?

  • این زمین را گر نبودی چشم جان ** از چه قارون را فرو خورد آنچنان
  • If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?

  • گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را
  • If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?

  • سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در
  • If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?

  • ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها 2420
  • O intellect, unfold thy wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking.

  • در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد
  • At the Resurrection how should this earth give testimonies concerning good and evil without having seen?

  • که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها
  • For she will relate her experiences and informations: the earth will reveal her secrets to us.

  • این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر
  • “This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware

  • کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را
  • That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).

  • واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین 2425
  • Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee),

  • من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست
  • (And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.