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2
1182-1206

  • These connexions are not without a how and a why, (but) as regards knowledge of the why (our) minds are impotent.
  • این تعلقها نه بی‏کیف است و چون ** عقلها در دانش چونی زبون‏

  • The Universal Soul came into contact with the partial (individual) soul, and the (latter) soul received from it a pearl and put it into its bosom.
  • جان کل با جان جزو آسیب کرد ** جان از او دری ستد در جیب کرد

  • Through that touch on its bosom the (individual) soul became pregnant, like Mary, with a heart-beguiling Messiah,
  • همچو مریم جان از آن آسیب جیب ** حامله شد از مسیح دل فریب‏

  • Not the Messiah who is (a traveller) on land and water, (but) the Messiah who is beyond (the limitation of) measuring (space). 1185
  • آن مسیحی نه که بر خشک و تر است ** آن مسیحی کز مساحت برتر است‏

  • So when the soul has been impregnated by the Soul of soul, by such a soul the world is impregnated.
  • پس ز جان جان چو حامل گشت جان ** از چنین جانی شود حامل جهان‏

  • Then the world gives birth to another world, and displays to this congregated people a place of congregation (for the realities which are raised to life).
  • پس جهان زاید جهان دیگری ** این حشر را وا نماید محشری‏

  • Though I should speak and recount till the Resurrection, I lack the power to describe this (spiritual) resurrection.
  • تا قیامت گر بگویم بشمرم ** من ز شرح این قیامت قاصرم‏

  • These sayings (of mine), indeed, are really an “O Lord” (a prayer addressed to God); the words are the lure for the breath of a sweet-lipped One.
  • این سخنها خود به معنی یا ربی است ** حرفها دام دم شیرین لبی است‏

  • How, then, should he (that seeks the answer) fail (to pray)? How should he be silent, inasmuch as “Here am I” is (always) coming in response to his “O Lord”? 1190
  • چون کند تقصیر پس چون تن زند ** چون که لبیکش به یا رب می‏رسد

  • It is a “Here am I” that you cannot hear, but can taste (feel and enjoy) from head to foot.
  • هست لبیکی که نتوانی شنید ** لیک سر تا پای بتوانی چشید

  • How the thirsty man threw bricks from the top of the wall into the stream of water.
  • کلوخ انداختن تشنه از سر دیوار در جوی آب

  • On the bank of the stream there was a high wall, and on the top of the wall a sorrowful thirsty man.
  • بر لب جو بود دیواری بلند ** بر سر دیوار تشنه‏ی دردمند

  • The wall hindered him from (reaching) the water; he was in distress for the water, like a fish.
  • مانعش از آب آن دیوار بود ** از پی آب او چو ماهی زار بود

  • Suddenly he threw a brick into the water: the noise of the water came to his ear like spoken words,
  • ناگهان انداخت او خشتی در آب ** بانگ آب آمد به گوشش چون خطاب‏

  • Like words spoken by a sweet and delicious friend: the noise of the water made him drunken as (though it were) wine. 1195
  • چون خطاب یار شیرین لذیذ ** مست کرد آن بانگ آبش چون نبیذ

  • From the pleasure of (hearing) the noise of the water, that sorely tried man began to hurl and tear off bricks from that place.
  • از صفای بانگ آب آن ممتحن ** گشت خشت انداز ز آن جا خشت‏کن‏

  • The water was making a noise, that is to say, (it was crying), “Hey, what is the advantage to you of this hurling a brick at me?”
  • آب می‏زد بانگ یعنی هی ترا ** فایده چه زین زدن خشتی مرا

  • The thirsty man said, “O water, I have two advantages: I will nowise refrain from this work.
  • تشنه گفت آیا مرا دو فایده است ** من از این صنعت ندارم هیچ دست‏

  • The first advantage is (my) hearing the noise of the water, which to thirsty men is (melodious) as a rebeck.
  • فایده‏ی اول سماع بانگ آب ** کاو بود مر تشنگان را چون رباب‏

  • The noise thereof has become (to me) like the noise of (the trumpet of) Isráfíl: by this (noise) life has been transferred (restored) to one (that was) dead; 1200
  • بانگ او چون بانگ اسرافیل شد ** مرده را زین زندگی تحویل شد

  • Or (it is) like the noise of thunder in days of spring—from it (the thunder) the garden obtains so many (lovely) ornaments;
  • یا چو بانگ رعد ایام بهار ** باغ می‏یابد از او چندین نگار

  • Or like the days of alms to a poor man, or like the message of deliverance to a prisoner.
  • یا چو بر درویش ایام زکات ** یا چو بر محبوس پیغام نجات‏

  • ’Tis like the breath of the Merciful (God) which, without mouth, comes to Mohammed from Yemen;
  • چون دم رحمان بود کان از یمن ** می‏رسد سوی محمد بی‏دهن‏

  • Or ’tis like the scent of Ahmad (Mohammed), the Apostle (of God), which in intercession comes to the sinner;
  • یا چو بوی احمد مرسل بود ** کان به عاصی در شفاعت می‏رسد

  • Or like the scent of beauteous, graceful Joseph, (which) strikes upon the soul of lean Jacob. 1205
  • یا چو بوی یوسف خوب لطیف ** می‏زند بر جان یعقوب نحیف‏

  • The other advantage is that, (with) every brick I tear off this (wall), I come (nearer) to running water,
  • فایده‏ی دیگر که هر خشتی کز این ** بر کنم آیم سوی ماء معین‏