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6
2196-2245

  • قصد او آن نه که آبی بر کشد  ** یاکه کنجد را بدان روغن کند 
  • Its aim is not to draw some water or thereby (by turning the mill) to make sesame into oil.

  • گاو بشتابد ز بیم زخم سخت  ** نه برای بردن گردون و رخت 
  • The ox hurries for fear of (receiving) hard blows, not for the purpose of taking the cart and baggage (to their destination);

  • لیک دادش حق چنین خوف وجع  ** تا مصالح حاصل آید در تبع 
  • But God put such fear of pain in him, to the end that good results might be achieved in consequence (of his fear).

  • هم‌چنان هر کاسبی اندر دکان  ** بهر خود کوشد نه اصلاح جهان 
  • Similarly, every shopkeeper works for himself, not for the improvement of the world.

  • هر یکی بر درد جوید مرهمی  ** در تبع قایم شده زین عالمی  2200
  • Every one seeks a plaster for his pain, and in consequence of this a whole world is set in order.

  • حق ستون این جهان از ترس ساخت  ** هر یکی از ترس جان در کار باخت 
  • God made of fear the pillar (support) of this world: because of fear every one has devoted himself to work.

  • حمد ایزد را که ترسی را چنین  ** کرد او معمار و اصلاح زمین 
  • Praise be to God that on this wise He has made a fear to be the architect and (means for the) improvement of the world.

  • این همه ترسنده‌اند از نیک و بد  ** هیچ ترسنده نترسد خود ز خود 
  • All these (people) are afraid of (losing) good and (suffering) evil: none that is afraid is himself frightened by himself.

  • پس حقیقت بر همه حاکم کسیست  ** که قریبست او اگر محسوس نیست 
  • In reality, then, (the creator of their fear and) the ruler over (them) all is that One who is near, though He is not perceived by the senses.

  • هست او محسوس اندر مکمنی  ** لیک محسوس حس این خانه نی  2205
  • He is perceived in a certain hiding-place (the heart), but not perceived by the sense of this house (the body).

  • آن حسی که حق بر آن حس مظهرست  ** نیست حس این جهان آن دیگرست 
  • The sense to which God is manifested is not the sense of this world; it is another.

  • حس حیوان گر بدیدی آن صور  ** بایزید وقت بودی گاو و خر 
  • If the animal sense perceived those (Divine) forms (ideas) an ox or an ass would be the Báyazíd of the time.

  • آنک تن را مظهر هر روح کرد  ** وآنک کشتی را براق نوح کرد 
  • He who made the body to be the theatre in which every spirit is manifested, He who made the Ark to be the Buráq (steed) of Noah,

  • گر بخواهد عین کشتی را به خو  ** او کند طوفان تو ای نورجو 
  • He, if He will, makes (what is) a very ark in (its ordinary) character to be a (destructive) flood for you, O seeker of light.

  • هر دمت طوفان و کشتی ای مقل  ** با غم و شادیت کرد او متصل  2210
  • At every moment, O man of little means, He has conjoined with your grief and gladness an ark (to save you) and a flood (to destroy you).

  • گر نبینی کشتی و دریا به پیش  ** لرزها بین در همه اجزای خویش 
  • If you do not perceive the ark and the sea (flood) before you, (then) consider (whence come) the tremors in all your limbs.

  • چون نبیند اصل ترسش را عیون  ** ترس دارد از خیال گونه‌گون 
  • Since his (the trembling man's) eyes do not perceive the source of his fear, he is affrighted by diverse kinds of phantasy.

  • مشت بر اعمی زند یک جلف مست  ** کور پندارد لگدزن اشترست 
  • (For example), a drunken boor strikes a blind man with his fist: the blind man thinks it is a kicking camel,

  • زانک آن دم بانگ اشتر می‌شنید  ** کور را گوشست آیینه نه دید 
  • Because at that moment he heard a camel's cry: the ear, not the eye, is the mirror for the blind.

  • باز گوید کور نه این سنگ بود  ** یا مگر از قبه‌ی پر طنگ بود  2215
  • (But) then again the blind man says, “No, it was a stone (which some one threw at me), or perhaps it was (a brick) from an echoing dome.”

  • این نبود و او نبود و آن نبود  ** آنک او ترس آفرید اینها نمود 
  • It was neither this nor that nor that: He who created fear produced these (phantasies).

  • ترس و لرزه باشد از غیری یقین  ** هیچ کس از خود نترسد ای حزین 
  • Certainly fear and trembling are (produced) by another: nobody is frightened by himself, O sorrowful man.

  • آن حکیمک وهم خواند ترس را  ** فهم کژ کردست او این درس را 
  • The miserable philosopher calls fear “imagination” (wahm): he has wrongly understood this lesson.

  • هیچ وهمی بی‌حقیقت کی بود  ** هیچ قلبی بی‌صحیحی کی رود 
  • How should there be any imagination without reality? How should any false coin pass (into circulation) without a genuine one?

  • کی دروغی قیمت آرد بی ز راست  ** در دو عالم هر دروغ از راست خاست  2220
  • How should a lie fetch a price (have value) without truth? Every lie in both worlds has arisen from truth.

  • راست را دید او رواجی و فروغ  ** بر امید آن روان کرد او دروغ 
  • He (the liar) saw the currency and prestige enjoyed by truth: he set going (circulated) the lie in hope of (its enjoying) the same.

  • ای دروغی که ز صدقت این نواست  ** شکر نعمت گو مکن انکار راست 
  • O (incarnate) lie, whose fortune is (derived) from veracity, give thanks for the bounty and do not deny the truth!

  • از مفلسف گویم و سودای او  ** یا ز کشتیها و دریاهای او 
  • Shall I speak of the philosopher and his mad fancy, or of His (God's) ships (arks) and seas (floods)?

  • بل ز کشتیهاش کان پند دلست  ** گویم از کل جزو در کل داخلست 
  • Nay, (I will speak) of His arks, which are the spiritual counsel (given by the saints); I will speak of the whole: the part is included in the whole.

  • هر ولی را نوح و کشتیبان شناس  ** صحبت این خلق را طوفان شناس  2225
  • Know every saint to be a Noah and captain of the Ark; know companionship with these (worldly) people to be the Flood.

  • کم گریز از شیر و اژدرهای نر  ** ز آشنایان و ز خویشان کن حذر 
  • Do not flee from lions and fierce dragons, (but) beware of friends and kinsmen.

  • در تلاقی روزگارت می‌برند  ** یادهاشان غایبی‌ات می‌چرند 
  • They waste your time (when you are) face to face (with them), and your recollections of them devour (the time of) your absence (from them).

  • چون خر تشنه خیال هر یکی  ** از قف تن فکر را شربت‌مکی 
  • Like a thirsty ass, the image of each one (in your phantasy) is licking up the sherbet of (spiritual) thought from the flagon of the body.

  • نشف کرد از تو خیال آن وشات  ** شبنمی که داری از بحر الحیات 
  • The (mental) image of those talebearers has sucked out of you the dew that you have (derived) from the Sea of Life.

  • پس نشان نشف آب اندر غصون  ** آن بود کان می‌نجنبد در رکون  2230
  • The sign, then, of the absorption (drying up) of the water (sap) in the boughs is that they are not moved to sway (to and fro).

  • عضو حر شاخ تر و تازه بود  ** می‌کشی هر سو کشیده می‌شود 
  • The limb of him who is free (detached from the world) is (like) a moist fresh bough: (if) you pull it in any direction, it is (easily) pulled.

  • گر سبد خواهی توانی کردنش  ** هم توانی کرد چنبر گردنش 
  • If you want a basket, you can make it (a basket); you can also make its neck a hoop;

  • چون شد آن ناشف ز نشف بیخ خود  ** ناید آن سویی که امرش می‌کشد 
  • (But) when it has been sucked dry by the draining of (the sap from) its root, it does not come (readily) in the direction to which (your) command is pulling it.

  • پس بخوان قاموا کسالی از نبی  ** چون نیابد شاخ از بیخش طبی 
  • Recite, then, from the Qur’án (the words) they stand up languidly, when the bough gets no medicinal (curative) treatment from its root.

  • آتشین است این نشان کوته کنم  ** بر فقیر و گنج و احوالش زنم  2235
  • This symbol (allegory) is fiery, (but) I will cut it short and resume (the story of) the fakir and the treasure and the circumstances connected with it.

  • آتشی دیدی که سوزد هر نهال  ** آتش جان بین کزو سوزد خیال 
  • You have seen the fire that burns every (dry) sapling; (now) see the fire of the Spirit by which phantasy is burnt.

  • نه خیال و نه حقیقت را امان  ** زین چنین آتش که شعله زد ز جان 
  • Neither for phantasy nor for reality is there any protection against a fire like this which flamed forth from the Spirit.

  • خصم هر شیر آمد و هر روبه او  ** کل شیء هالک الا وجهه 
  • He is the adversary of every lion and every fox: everything is perishing except His Face.

  • در وجوه وجه او رو خرج شو  ** چون الف در بسم در رو درج شو 
  • Go into His aspects (attributes) and Face (Essence), become spent (emptied of self): go in, become enveloped (suppressed), like the alif in bism.

  • آن الف در بسم پنهان کرد ایست  ** هست او در بسم و هم در بسم نیست  2240
  • In bism the alif has stayed hidden: it is in bism and also it is not in bism.

  • هم‌چنین جمله‌ی حروف گشته مات  ** وقت حذف حرف از بهر صلات 
  • Such is the case with all the letters that disappear when they are elided for the purpose of (effecting) conjunctions.

  • از صله‌ست و بی و سین زو وصل یافت  ** وصل بی و سین الف را بر نتافت 
  • It (the suppressed alif in bism) is a sila (means of conjunction) and through it the b and the s have attained to union: the union of the b and the s could not bear the (external intervention of the) alif.

  • چونک حرفی برنتابد این وصال  ** واجب آید که کنم کوته مقال 
  • Since this union cannot bear (the intervention of) a single letter, it behoves me to cut short the discourse.

  • چون یکی حرفی فراق سین و بیست  ** خامشی اینجا مهمتر واجبیست 
  • Since a single letter is the cause of separation between the s and the b, here silence is a most urgent duty.

  • چون الف از خود فنا شد مکتنف  ** بی و سین بی او همی‌گویند الف  2245
  • When the alif has passed away from self(-existence), taking shelter (in self-abandonment), the b and the s say “alif” without it.