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1
3088-3097

  • The course of this water is above the mill: its going into the mill is for your sakes.
  • رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌
  • Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
  • چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند
  • The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090
  • ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌
  • It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
  • می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها
  • O God, do Thou reveal to the soul that place where speech is growing without letters,
  • ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌
  • That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—
  • تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌
  • An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.
  • عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا
  • (The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain. 3095
  • تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌
  • (The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned
  • باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌
  • Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.
  • باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌