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3017-3066

  • چونک موسی کشت و شد کشتش تمام ** خوشه‌هااش یافت خوبی و نظام
  • When Moses had sown and the seed-corn was complete (in growth) and its ears had gained beauty and symmetry,

  • داس بگرفت و مر آن را می‌برید ** پس ندا از غیب در گوشش رسید
  • He took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear,

  • که چرا کشتی کنی و پروری ** چون کمالی یافت آن را می‌بری
  • Crying, “Why dost thou sow and tend some seed-corn and (now) art cutting it when it has attained to perfection?”

  • گفت یا رب زان کنم ویران و پست ** که درینجا دانه هست و کاه هست 3020
  • He replied, “O Lord, I destroy and lay it low because straw is here and (also) grain.

  • دانه لایق نیست درانبار کاه ** کاه در انبار گندم هم تباه
  • The grain is not suitable (to be stored) in the straw-barn; the straw likewise is bad (for putting) in the corn-barn.

  • نیست حکمت این دو را آمیختن ** فرق واجب می‌کند در بیختن
  • ’Tis not wisdom to mix these twain: it (wisdom) makes necessary the separation (of them) in winnowing.”

  • گفت این دانش تو از کی یافتی ** که به دانش بیدری بر ساختی
  • He (God) said, “From whom didst thou gain this knowledge, so that by means of the knowledge thou didst construct a threshing-floor?”

  • گفت تمییزم تو دادی ای خدا ** گفت پس تمییز چون نبود مرا
  • He replied, “Thou, O God, gavest me discernment.” He (God) said, “Then how should I not have discernment?”

  • در خلایق روحهای پاک هست ** روحهای تیره‌ی گلناک هست 3025
  • Amongst the created beings are pure spirits; there are (also) spirits dark and muddy.

  • این صدفها نیست در یک مرتبه ** در یکی درست و در دیگر شبه
  • These shells are not in one grade: in one (of them) is the pearl and in another the (worthless) bead.

  • واجبست اظهار این نیک و تباه ** هم‌چنانک اظهار گندمها ز کاه
  • It is necessary to make manifest (the difference between) this good and evil, just as (it is necessary) to make manifest (distinguish) the wheat from the straw.

  • بهر اظهارست این خلق جهان ** تا نماند گنج حکمتها نهان
  • (The creation of) these creatures of the world is for the purpose of manifestation, to the end that the treasure of (Divine) providences may not remain hidden.

  • کنت کنزا کنت مخفیا شنو ** جوهر خود گم مکن اظهار شو
  • He (God) said, “I was a hidden treasure”: hearken! Do not let thy (spiritual) substance be lost: become manifest!

  • بیان آنک روح حیوانی و عقل جز وی و وهم و خیال بر مثال دوغند و روح کی باقیست درین دوغ هم‌چون روغن پنهانست
  • Explaining that the animal spirit and the particular (discursive) reason and the imagination and the fancy may be compared to buttermilk, while the spirit, which is everlasting, is hidden in this buttermilk, like the butter.

  • جوهر صدقت خفی شد در دروغ ** هم‌چو طعم روغن اندر طعم دوغ 3030
  • Thy true substance is concealed in falsehood, like the taste of butter in the taste of buttermilk.

  • آن دروغت این تن فانی بود ** راستت آن جان ربانی بود
  • Thy falsehood is this perishable body; thy truth is that lordly spirit.

  • سالها این دوغ تن پیدا و فاش ** روغن جان اندرو فانی و لاش
  • (During many) years this buttermilk, (which is) the body, is visible and manifest, (while) the butter, (which is) the spirit, is perishing and naughted within it,

  • تا فرستد حق رسولی بنده‌ای ** دوغ را در خمره جنباننده‌ای
  • Till God send a messenger (prophet), a (chosen) servant, a shaker of the buttermilk in the churn,

  • تا بجنباند به هنجار و به فن ** تا بدانم من که پنهان بود من
  • That he may shake (it) with method and skill, to the end that I may know that (my true) ego was hidden;

  • یا کلام بنده‌ای کان جزو اوست ** در رود در گوش او کو وحی جوست 3035
  • Or (till) the speech of a (chosen) servant, which is part is part of (the speech of) him (the prophet), enter into the ear of him who is seeking inspiration.

  • اذن مومن وحی ما را واعیست ** آنچنان گوشی قرین داعیست
  • The true believer's ear is retaining our inspiration: such an ear is closely linked to the caller (the perfect saint)—

  • هم‌چنانک گوش طفل از گفت مام ** پر شود ناطق شود او درکلام
  • Just as (for example) the infant's ear is filled with its mother's words, (and then) it (the infant) begins to speak articulately;

  • ور نباشد طفل را گوش رشد ** گفت مادر نشنود گنگی شود
  • And if the infant have not a right (rightly-hearing) ear, it does not hear its mother's words and becomes a mute.

  • دایما هر کر اصلی گنگ بود ** ناطق آنکس شد که از مادر شنود
  • Every one born deaf has always been dumb: (only) that one who heard (speech) from his mother became a speaker.

  • دانک گوش کر و گنگ از آفتیست ** که پذیرای دم و تعلیم نیست 3040
  • Know that the deaf ear and the dumb man are the result of a certain defect; for it (the deaf ear) is not capable of (hearing) words and being taught.

  • آنک بی‌تعلیم بد ناطق خداست ** که صفات او ز علتها جداست
  • The (only) one that possessed speech without being taught is God, whose attributes are separated (exempt) from infirmities,

  • یا چو آدم کرده تلقینش خدا ** بی‌حجاب مادر و دایه و ازا
  • Or one like Adam whom God instructed without the screen (mediation) of mother and nurse and necessaries,

  • یا مسیحی که به تعلیم ودود ** در ولادت ناطق آمد در وجود
  • Or the Messiah (Christ) who, through being taught by the Loving (God), at his birth came speaking into the world,

  • از برای دفع تهمت در ولاد ** که نزادست از زنا و از فساد
  • For the purpose of repelling the suspicion as to his birth (and proving) that he was not born of fornication and wickedness.

  • جنبشی بایست اندر اجتهاد ** تا که دوغ آن روغن از دل باز داد 3045
  • A (great) shaking was required in the effort that the buttermilk might render back that butter from its (inmost) heart.

  • روغن اندر دوغ باشد چون عدم ** دوغ در هستی برآورده علم
  • The butter in the buttermilk is (invisible) like non-existence; the buttermilk has raised its banner (has become manifest) in existence.

  • آنک هستت می‌نماید هست پوست ** وآنک فانی می‌نماید اصل اوست
  • That which seems to you to be (really) existent is (mere) skin, while that which seems to have perished—that (in reality) is the root.

  • دوغ روغن ناگرفتست و کهن ** تا بنگزینی بنه خرجش مکن
  • The buttermilk has not (yet) taken (the form of) butter and is old: lay it (in store) and do not squander it till you pick out (the butter from it).

  • هین بگردانش به دانش دست دست ** تا نماید آنچ پنهان کرده است
  • Hark, turn it knowingly from hand to hand (side to side), that it may reveal that which it has hidden;

  • زآنک این فانی دلیل باقیست ** لابه‌ی مستان دلیل ساقیست 3050
  • For this perishable (body) is a proof of the everlasting (spirit): the maundering of the intoxicated is a proof of (the existence of) the Cupbearer.

  • مثال دیگر هم درین معنی
  • Another parable on the same subject.

  • هست بازیهای آن شیر علم ** مخبری از بادهای مکتتم
  • The gambols of the lion on the banner are indicative of winds concealed (from view).

  • گر نبودی جنبش آن بادها ** شیر مرده کی بجستی در هوا
  • If there were not the movement of those winds, how would the dead lion leap into the air?

  • زان شناسی باد را گر آن صباست ** یا دبورست این بیان آن خفاست
  • By that (means) you know whether the wind is the east-wind or the westwind: this (movement of the lion) is the explanation of that occult matter.

  • این بدن مانند آن شیر علم ** فکر می‌جنباند او را دم به دم
  • This body is like the lion on the banner: thought is causing it to move continually.

  • فکر کان از مشرق آید آن صباست ** وآنک از مغرب دبور با وباست 3055
  • The thought that comes from the east is (as) the (refreshing) east-wind, and that which (comes) from the west is (as) the west-wind fraught with pestilence.

  • مشرق این باد فکرت دیگرست ** مغرب این باد فکرت زان سرست
  • The east of this wind of thought is different; the west of this wind of thought is from Yonder side.

  • مه جمادست و بود شرقش جماد ** جان جان جان بود شرق فاد
  • The moon is inanimate, and its east is inanimate: the heart's east is the soul of the soul of Soul.

  • شرق خورشیدی که شد باطن‌فروز ** قشر و عکس آن بود خورشید روز
  • The east of that Sun which illumines the inward part—the sun of day is (only) the husk and reflexion thereof;

  • زآنک چون مرده بود تن بی‌لهب ** پیش او نه روز بنماید نه شب
  • For when the body is dead (and) without the (vital) flame, neither day nor night appears to it;

  • ور نباشد آن چو این باشد تمام ** بی‌شب و بی روز دارد انتظام 3060
  • But though it (the flame) be not (there), (yet) when this (spiritual Sun) is (present) in perfection, it (the Sun) maintains itself intact without night and day,

  • هم‌چنانک چشم می‌بیند به خواب ** بی‌مه و خورشید ماه و آفتاب
  • Just as the eye, without moon and sun, sees moon and sun in dream.

  • نوم ما چون شد اخ الموت ای فلان ** زین برادر آن برادر را بدان
  • Since our sleep is the brother of death, O such and such, know (the difference of) that brother from this brother.

  • ور بگویندت که هست آن فرع این ** مشنو آن را ای مقلد بی‌یقین
  • And if they tell thee that that is the branch (derivative) of this, do not hear (believe) it, O follower of authority, without (having) certain knowledge.

  • می‌بیند خواب جانت وصف حال ** که به بیداری نبینی بیست سال
  • During sleep thy spirit is beholding the representation of a state (of things) which thou wilt not behold, whilst thou art awake, in twenty years,

  • در پی تعبیر آن تو عمرها ** می‌دوی سوی شهان با دها 3065
  • And thou art running, for (whole) lifetimes, to the sagacious (spiritual) kings in quest of the interpretation thereof,

  • که بگو آن خواب را تعبیر چیست ** فرع گفتن این چنین سر را سگیست
  • Saying, “Tell (me), what is the interpretation of that dream?” To call such a mystery a “branch” is currishness.