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3
1936-1960

  • (When) the part is severed from the whole, it becomes useless; (when) the limb is severed from the body, it becomes carrion.
  • جزو از کل قطع شد بی کار شد ** عضو از تن قطع شد مردار شد

  • Till it is joined once more to the whole, it is dead: it has no consciousness of life;
  • تا نپیوندد بکل بار دگر ** مرده باشد نبودش از جان خبر

  • And if it move, yet it has no support: the newly severed limb also moves.
  • ور بجنبد نیست آن را خود سند ** عضو نو ببریده هم جنبش کند

  • If the part be severed and fall asunder from this (spiritual) whole, this is not the (kind of) whole that is liable to defect.
  • جزو ازین کل گر برد یکسو رود ** این نه آن کلست کو ناقص شود

  • Separation from it and conjunction with it are not (really) predicable; the defective thing has been mentioned (only) for the sake of comparison. 1940
  • قطع و وصل او نیاید در مقال ** چیز ناقص گفته شد بهر مثال

  • Return to the story of Daqúqí.
  • بازگشتن به قصه‌ی دقوقی

  • He (the Prophet) once compared ‘Alí to a lion, (but) the lion is not like him, though he (the Prophet) used (this expression).
  • مر علی را در مثالی شیر خواند ** شیر مثل او نباشد گرچه راند

  • From comparison (mithál) and likeness (mithl) and the difference between those (terms) push on, O youth, towards the story of Daqúqí:
  • از مثال و مثل و فرق آن بران ** جانب قصه‌ی دقوقی ای جوان

  • That one who in giving legal judgements was the Imám of the people and in piety bore away the ball from the angels;
  • آنک در فتوی امام خلق بود ** گوی تقوی از فرشته می‌ربود

  • That one who checkmated (eclipsed) the moon in wayfaring, while the Religion (itself) was jealous of his religiousness.
  • آنک اندر سیر مه را مات کرد ** هم ز دین‌داری او دین رشک خورد

  • Notwithstanding such piety and devotions and (nights passed in) performance of the ritual prayer, he was always seeking the elect (the saints) of God. 1945
  • با چنین تقوی و اوراد و قیام ** طالب خاصان حق بودی مدام

  • In travel his chief object was that he might come in touch for a moment with an elect servant (of God).
  • در سفر معظم مرادش آن بدی ** که دمی بر بنده‌ی خاصی زدی

  • Whilst he was going along the road, he would be saying, “O God, make me a companion of the elect.
  • این همی‌گفتی چو می‌رفتی براه ** کن قرین خاصگانم ای اله

  • O Lord, to those (saints) whom my heart knows I am a slave and one who has girt his loins and is ready to do (them) good service;
  • یا رب آنها راکه بشناسد دلم ** بنده و بسته‌میان ومجملم

  • And (as for) those whom I know not, do Thou, O God of the soul, make them kindly disposed to me who am debarred (from knowing them).”
  • و آنک نشناسم تو ای یزدان جان ** بر من محجوبشان کن مهربان

  • The Lord would say to him, “O most noble prince, what passion is this and what unquenchable thirst is this? 1950
  • حضرتش گفتی که ای صدر مهین ** این چه عشقست و چه استسقاست این

  • Thou hast My love: why art thou seeking other (than Mine)? When God is with thee, how dost thou seek man?”
  • مهر من داری چه می‌جویی دگر ** چون خدا با تست چون جویی بشر

  • He would answer, “O Lord, O Knower of the secret, Thou hast opened in my heart the way of supplication.
  • او بگفتی یا رب ای دانای راز ** تو گشودی در دلم راه نیاز

  • If I am seated in the midst of the Sea, yet have I set my desire on the water in the jug.
  • درمیان بحر اگر بنشسته‌ام ** طمع در آب سبو هم بسته‌ام

  • I am like David: I have ninety ewes, and yet desire for my rival's ewe hath arisen in me.
  • همچو داودم نود نعجه مراست ** طمع در نعجه‌ی حریفم هم بخاست

  • Greed for Thy love is glorious and grand; greed for (the love of) any besides Thee is shameful and corrupt.” 1955
  • حرص اندر عشق تو فخرست و جاه ** حرص اندر غیر تو ننگ و تباه

  • The lust and greed of the manly is advancement (in the spiritual Way), while that of the effeminate is disgrace and irreligion.
  • شهوت و حرص نران بیشی بود ** و آن حیزان ننگ و بدکیشی بود

  • The greed of (true) men is by the forward way, (but) greed in the effeminate goes backward.
  • حرص مردان از ره پیشی بود ** در مخنث حرص سوی پس رود

  • The one greed belongs to the perfection of manliness, while the other greed is (a cause of) opprobrium and disgust.
  • آن یکی حرص از کمال مردی است ** و آن دگر حرص افتضاح و سردی است

  • Ah, there is a very occult mystery here (in the fact) that Moses sets out to go towards a Khizr.
  • آه سری هست اینجا بس نهان ** که سوی خضری شود موسی روان

  • By God, do not tarry in anything (any spiritual position) that thou hast gained, (but crave more) like one suffering from dropsy who is never sated with water. 1960
  • همچو مستسقی کز آبش سیر نیست ** بر هر آنچ یافتی بالله مه‌ایست