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2
3290-3314

  • Thou puttest light in a piece of fat; Thou, O Self-sufficing One, givest (the sense of) hearing to a bone.” 3290
  • در یکی پیهی نهی تو روشنی ** استخوانی را دهی سمع ای غنی‏

  • What connexion have those concepts (e.g. sight and hearing) with the body? What connexion has the apprehension of things with (their) names?
  • چه تعلق آن معانی را به جسم ** چه تعلق فهم اشیا را به اسم‏

  • The word is like the nest, and the meaning is the bird: the body is the riverbed, and the spirit is the rolling water.
  • لفظ چون وکرست و معنی طایر است ** جسم جوی و روح آب سایر است‏

  • It is moving, and you say it is standing: it is running, and you say it is keeping still.
  • او روان است و تو گویی واقف است ** او دوان است و تو گویی عاکف است‏

  • If you see not the movement of the water through the fissures (channels) of earth—(yet it is moving): what are the sticks and straws (ever appearing) anew on it?
  • گر نبینی سیر آب از خاکها ** چیست بر وی نو به نو خاشاکها

  • Your sticks and straws are the forms (ideas) of thought: (these) virgin forms are always coming on anew. 3295
  • هست خاشاک تو صورتهای فکر ** نو به نو در می‏رسد اشکال بکر

  • The surface of the water and stream of thought, as it rolls, is not without sticks and straws, (some) pleasing and (some) unsightly.
  • روی آب جوی فکر اندر روش ** نیست بی‏خاشاک محبوب و وحش‏

  • The husks on the surface of this rolling water have sped along from the fruits of the Invisible Garden.
  • قشرها بر روی این آب روان ** از ثمار باغ غیبی شد دوان‏

  • Seek the kernels of the husks (not on the water, but) in the Garden, because the water comes from the Garden into the river-bed.
  • قشرها را مغز اندر باغ جو ** ز انکه آب از باغ می‏آید به جو

  • If you see not the flow of the Water of Life, look at the stream and at this movement of the weeds (in it).
  • گر نبینی رفتن آب حیات ** بنگر اندر جوی و این سیر نبات‏

  • When the water begins to pass by in fuller volume, the husks, (which are) the ideas, pass along it more quickly. 3300
  • آب چون انبه‏تر آید در گذر ** زو کند قشر صور زوتر گذر

  • When this stream has become extremely rapid in its flow, no care lingers in the minds of the gnostics.
  • چون به غایت تیز شد این جو روان ** غم نپاید در ضمیر عارفان‏

  • Since it is (then) exceedingly full and swift, on that account there is no room in it for anything but the water.
  • چون به غایت ممتلی بود و شتاب ** پس نگنجید اندر او الا که آب‏

  • How a stranger reviled the Shaykh and how the Shaykh's disciple answered him.
  • طعنه زدن بیگانه ای در شیخ و جواب گفتن مرید شیخ او را

  • A certain man brought charges against a Shaykh, saying, “He is wicked and not on the path of righteousness;
  • آن یکی یک شیخ را تهمت نهاد ** کاو بد است و نیست بر راه رشاد

  • He is a wine-drinker and a hypocrite and a scoundrel: how should he be one to succour his disciples?”
  • شارب خمر است و سالوس و خبیث ** مر مریدان را کجا باشد مغیث‏

  • One (of the disciples) said to him, “Observe respect: ’tis no light matter to think so ill of the great. 3305
  • آن یکی گفتش ادب را هوش دار ** خرد نبود این چنین ظن بر کبار

  • Far is it from him and far from those (saintly) qualities of his that his clear (spirit) should be darkened by a flood (of sin).
  • دور از او و دور از آن اوصاف او ** که ز سیلی تیره گردد صاف او

  • Do not put such slander on the people of God! This is (mere) fancy on your part. Turn over (a new) leaf.
  • این چنین بهتان منه بر اهل حق ** این خیال تست بر گردان ورق‏

  • This (which you say) is not (true); and (even) if it should be, O land-fowl, what harm (comes) to the Red Sea from a carcase?
  • این نباشد ور بود ای مرغ خاک ** بحر قلزم را ز مرداری چه باک‏

  • He (the Shaykh) is not less than the (statutory) two jugfuls or the small tank, so that a single drop (of impurity) should be able to disqualify him (for religious purposes).
  • نیست دون القلتین و حوض خرد ** کی تواند قطره‏ایش از کار برد

  • The fire is no damage to Abraham, (but) let any one who is a Nimrod beware of it!” 3310
  • آتش ابراهیم را نبود زیان ** هر که نمرودی است گو می‏ترس از آن‏

  • The fleshly soul is Nimrod, and the intellect and spirit are the Friend of God (Abraham): the spirit is concerned with reality itself, and the fleshly soul with the proofs.
  • نفس نمرود است و عقل و جان خلیل ** روح در عین است و نفس اندر دلیل‏

  • These indications of the way are for the traveller who at every moment becomes lost in the desert.
  • این دلیل راه رهرو را بود ** کاو به هر دم در بیابان گم شود

  • For them that have attained (to union with God) there is nothing (necessary) except the eye (of the spirit) and the lamp (of intuitive faith): they have no concern with indications (to guide them) or with a road (to travel by).
  • واصلان را نیست جز چشم و چراغ ** از دلیل و راهشان باشد فراغ‏

  • If the man that is united (with God) has mentioned some indication, he has mentioned (it) in order that the dialecticians may understand (his meaning).
  • گر دلیلی گفت آن مرد وصال ** گفت بهر فهم اصحاب جدال‏