English    Türkçe    فارسی   

1
3077-3101

  • His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”
  • گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌

  • The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’
  • رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌

  • K and N are pulling like a noose, that they may draw non-existence into great affairs.
  • کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌

  • Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect. 3080
  • پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر

  • Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.
  • گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد

  • Look at those two fellow-washermen: there is apparently a difference between that one and this:
  • آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌

  • The one has thrown the cotton garments into the water, while the other partner is drying them.
  • آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند

  • Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
  • باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند

  • Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement. 3085
  • لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا

  • Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
  • هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

  • When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
  • چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

  • 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

  • The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.
  • علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد

  • Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.
  • ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌

  • The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded). 3100
  • امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌

  • This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).
  • این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد

  • How the lion punished the wolf who had shown disrespect in dividing (the prey).
  • ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود