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2
835-859

  • The dervish, then, is he that has no intermediary: the flames have (direct) connexion with his being. 835
  • پس فقیر آن است کاو بی‏واسطه ست ** شعله‏ها را با وجودش رابطه ست‏

  • Therefore he is the heart of the world, because by means of this heart the body attains to (its proper) art (function).
  • پس دل عالم وی است ایرا که تن ** می‏رسد از واسطه‏ی این دل به فن‏

  • (If) the heart be not there, how can the body talk and speak? (If) the heart seek not, how can the body seek and search?
  • دل نباشد، تن چه داند گفت‏وگو ** دل نجوید، تن چه داند جستجو

  • Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
  • پس نظرگاه شعاع آن آهن است ** پس نظرگاه خدا دل نی تن است‏

  • Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
  • باز این دلهای جزوی چون تن است ** با دل صاحب دلی کاو معدن است‏

  • This argument wants much illustration and exposition, but I fear lest the opinion of the vulgar should stumble (and fall into error), 840
  • بس مثال و شرح خواهد این کلام ** لیک ترسم تا نلغزد وهم عام‏

  • (And) lest my goodness should be turned (by them) to badness;—even this that I have spoken was (from) naught but selflessness.
  • تا نگردد نیکویی ما بدی ** اینکه گفتم هم نبد جز بی‏خودی‏

  • The crooked shoe is better for the crooked foot; the beggar's power reaches only as far as the door.
  • پای کج را کفش کج بهتر بود ** مر گدا را دستگه بر در بود

  • How the King made trial of the two slaves whom he had recently purchased.
  • امتحان پادشاه به آن دو غلام که نو خریده بود

  • A King bought two slaves cheap, and conversed with one of the twain.
  • پادشاهی دو غلام ارزان خرید ** با یکی ز آن دو سخن گفت و شنید

  • He found him quick-witted and answering sweetly: what issues from the sugar-lip? Sugar-water.
  • یافتش زیرک دل و شیرین جواب ** از لب شکر چه زاید شکر آب‏

  • Man is concealed underneath his tongue: this tongue is the curtain over the gate of the soul. 845
  • آدمی مخفی است در زیر زبان ** این زبان پرده است بر درگاه جان‏

  • When a gust of wind has rolled up the curtain, the secret of the interior of the house is disclosed to us,
  • چون که بادی پرده را در هم کشید ** سر صحن خانه شد بر ما پدید

  • (And we see) whether in that house there are pearls or (grains of) wheat, a treasure of gold or whether all is snakes and scorpions;
  • کاندر آن خانه گهر یا گندم است ** گنج زر یا جمله مار و کژدم است‏

  • Or whether a treasure is there and a serpent beside it, since a treasure of gold is not without some one to keep watch.
  • یا در او گنج است و ماری بر کران ** ز انکه نبود گنج زر بی‏پاسبان‏

  • Without premeditation he (that slave) would speak in such wise as others after five hundred premeditations.
  • بی‏تامل او سخن گفتی چنان ** کز پس پانصد تامل دیگران‏

  • You would have said that in his inward part there was a sea, and that the whole sea was pearls of eloquence, 850
  • گفتی اندر باطنش دریاستی ** جمله دریا گوهر گویاستی‏

  • (And that) the light that shone from every pearl became a criterion for distinguishing between truth and falsehood.
  • نور هر گوهر کز او تابان شدی ** حق و باطل را از او فرقان شدی‏

  • (So) would the light of the Criterion (Universal Reason), (if it shone into our hearts), distinguish for us truth and falsehood and separate them mote by mote;
  • نور فرقان فرق کردی بهر ما ** ذره ذره حق و باطل را جدا

  • The light of the (Divine) Pearl would become the light of our eyes: both the question and the answer would be (would come) from us.
  • نور گوهر نور چشم ما شدی ** هم سؤال و هم جواب از ما بدی‏

  • (But) you have made your eyes awry and seen the moon's disk double: this gazing in perplexity is like the question.
  • چشم کژ کردی دو دیدی قرص ماه ** چون سؤال است این نظر در اشتباه‏

  • Make your eyes straight in the moonshine, so that you may see the moon as one. Lo, (that is) the answer. 855
  • راست گردان چشم را در ماهتاب ** تا یکی بینی تو مه را نک جواب‏

  • Your thought, (namely), "Do not see awry, look well!" is just the light and radiance of that Pearl.
  • فکرتت که کژ مبین نیکو نگر ** هست آن فکرت شعاع آن گهر

  • Whenever an answer comes to the heart through the ear, the eye says, “Hear it from me; let that (answer given through the ear) alone!”
  • هر جوابی کان ز گوش آید به دل ** چشم گفت از من شنو آن را بهل‏

  • The ear is a go-between, while the eye is possessed of union (immediate vision); the eye has direct experience (of reality), while the ear has (only) words (doctrine).
  • گوش دلاله ست و چشم اهل وصال ** چشم صاحب حال و گوش اصحاب قال‏

  • In the ear's hearing there is a transformation of qualities; in the eyes' seeing there is a transformation of essence.
  • در شنود گوش تبدیل صفات ** در عیان دیدها تبدیل ذات‏