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2
3560-3584

  • I yield myself to thought purposely, (but) when I will I spring up from the midst of them (that are under its sway). 3560
  • قاصدا خود را به اندیشه دهم ** چون بخواهم از میانشان بر جهم‏

  • I am as a bird of the zenith, thought is a gnat: how should a gnat have power over me?
  • من چو مرغ اوجم اندیشه مگس ** کی بود بر من مگس را دست‏رس‏

  • Purposely I come down from the lofty zenith, that those of base degree may attain to me.
  • قاصدا زیر آیم از اوج بلند ** تا شکسته پایگان بر من تنند

  • When disgust at the qualities of the low (world) seizes me, I soar up like the birds which spread their pinions.
  • چون ملالم گیرد از سفلی صفات ** بر پرم همچون طیور الصافات‏

  • My wings have grown out of my very essence: I do not stick two wings on with glue.
  • پر من رسته ست هم از ذات خویش ** بر نچسبانم دو پر من با سریش‏

  • The wings of Ja‘far-i Tayyár are permanent; the wings of Ja‘far-i Tarrár are borrowed (unreal and transitory). 3565
  • جعفر طیار را پر جاریه ست ** جعفر عیار را پر عاریه ست‏

  • In the view of him that has not experienced (it), this is (mere) pretension; in the view of the inhabitants of the (spiritual) horizon, this is the reality.
  • نزد آن که لم یذق دعوی است این ** نزد سکان افق معنی است این‏

  • This is brag and pretension in the eyes of the crow: an empty or full pot is all one to the fly.
  • لاف و دعوی باشد این پیش غراب ** دیگ تی و پر یکی پیش ذباب‏

  • When morsels of food become (changed to) pearls within you, do not forbear: eat as much as you can.”
  • چون که در تو می‏شود لقمه گهر ** تن مزن چندان که بتوانی بخور

  • One day the Shaykh, in order to rebut (these) ill thoughts, vomited in a basin, and the basin became full of pearls.
  • شیخ روزی بهر دفع سوء ظن ** در لگن قی کرد پر در شد لگن‏

  • On account of the (abusive) man's little understanding, the clairvoyant Pír made the intelligible pearls objects of sense-perception. 3570
  • گوهر معقول را محسوس کرد ** پیر بینا بهر کم عقلی مرد

  • When pure (lawful food) turns to impurity in your stomach, put a lock upon your gullet and hide the key;
  • چون که در معده شود پاکت پلید ** قفل نه بر حلق و پنهان کن کلید

  • (But) any one in whom morsels of food become the light of (spiritual) glory, let him eat whatever he will, it is lawful to him.
  • هر که در وی لقمه شد نور جلال ** هر چه خواهد تا خورد او را حلال‏

  • Explaining (that there are) some assertions the truth of which is attested by their very nature.
  • بیان دعویی که عین آن دعوی گواه صدق خویش است‏

  • If you are my soul's familiar friend, my words full of (real) meaning are not (mere) assertion.
  • گر تو هستی آشنای جان من ** نیست دعوی گفت معنی لان من‏

  • If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
  • گر بگویم نیم شب پیش توام ** هین مترس از شب که من خویش توام‏

  • These two assertions are to you reality, since you recognise the voice of your own relative. 3575
  • این دو دعوی پیش تو معنی بود ** چون شناسی بانگ خویشاوند خود

  • Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.
  • پیشی و خویشی دو دعوی بود لیک ** هر دو معنی بود پیش فهم نیک‏

  • The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;
  • قرب آوازش گواهی می‏دهد ** کاین دم از نزدیک یاری می‏جهد

  • Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
  • لذت آواز خویشاوند نیز ** شد گوا بر صدق آن خویش عزیز

  • Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—
  • باز بی‏الهام احمق کاو ز جهل ** می‏نداند بانگ بیگانه ز اهل‏

  • To him his (the speaker's) words are (mere) assertion: his ignorance has become the source of his disbelief; 3580
  • پیش او دعوی بود گفتار او ** جهل او شد مایه‏ی انکار او

  • (But) to him of keen insight, within whom are the (spiritual) lights, the very nature of this voice was just the (immediate evidence of its) reality.
  • پیش زیرک کاندرونش نورهاست ** عین این آواز معنی بود راست‏

  • Or (for example) one whose mother-tongue is Arabic says in Arabic, “I know the language of the Arabs.”
  • یا به تازی گفت یک تازی زبان ** که همی‏دانم زبان تازیان‏

  • The very fact of his speaking in Arabic is (evidence of) the reality (of his assertion), although his saying (that he knows) Arabic is (only) an assertion.
  • عین تازی گفتنش معنی بود ** گر چه تازی گفتنش دعوی بود

  • Or a writer may write on a piece of paper, “I am a writer and a reader, and I am a most accomplished person.”
  • یا نویسد کاتبی بر کاغذی ** کاتب و خط خوانم و من ابجدی‏