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3
3189-3213

  • The colour is changed; but the pure spirit is free from colour and from the (four) elements and the dust.”
  • رنگ دیگر شد ولیکن جان پاک ** فارغ از رنگست و از ارکان و خاک

  • They that know the body (alone) soon lose us; (but) they that quaff the (spiritual) water abandon the (bodily) water-skin and jar. 3190
  • تن‌شناسان زود ما را گم کنند ** آب‌نوشان ترک مشک و خم کنند

  • They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
  • جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند

  • Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
  • جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس

  • Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
  • چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند

  • The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
  • آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت

  • Necessarily both became co-adjutors: both the beauteous ones became a support to one another. 3195
  • لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند

  • The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
  • هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی

  • The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
  • نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی

  • He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
  • آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید

  • Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
  • آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین

  • This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews. 3200
  • این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند

  • How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?
  • کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر

  • But if there is any one (hidden) in a nook in the village, the hue and cry that I have raised is enough.
  • لیک گر در ده به گوشه یک کسست ** های هویی که برآوردم بسست

  • To him that is worthy to (hear) the exposition, stones and brickbats become an articulate and well-grounded exponent.
  • مستحق شرح را سنگ و کلوخ ** ناطقی گردد مشرح با رسوخ

  • Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
  • بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست

  • ’Twas Mary's want and pain that made such a babe (as Jesus) begin to speak (in the cradle).
  • آن نیاز مریمی بودست و درد ** که چنان طفلی سخن آغاز کرد

  • Part of her spoke on her behalf without her: every part of thee hath speech in secret. 3205
  • جزو او بی او برای او بگفت ** جزو جزوت گفت دارد در نهفت

  • Thy hands and feet become witnesses (against thee), O slave: how long wilt thou set hand and foot (strenuously apply thyself) to denial?
  • دست و پا شاهد شوندت ای رهی ** منکری را چند دست و پا نهی

  • And if thou art not worthy of (hearing) the exposition and the speech, the rational soul of the speaker saw thee (to be unworthy) and went to sleep (refrained from action).
  • ور نباشی مستحق شرح و گفت ** ناطقه‌ی ناطق ترا دید و بخفت

  • Whatsoever grew has grown for the sake of the needy, in order that a seeker may find the thing he sought.
  • هر چه رویید از پی محتاج رست ** تا بیابد طالبی چیزی که جست

  • If God most High has created the heavens, He has created them for the purpose of removing needs.
  • حق تعالی گر سماوات آفرید ** از برای دفع حاجات آفرید

  • Wherever a pain is, the cure goes thither; wherever a poverty is, the provision goes thither. 3210
  • هر کجا دردی دوا آنجا رود ** هر کجا فقری نوا آنجا رود

  • Wherever a difficult question is, the answer goes thither; wherever a ship is, the water goes thither.
  • هر کجا مشکل جواب آنجا رود ** هر کجا کشتیست آب آنجا رود

  • Do not seek the water, (but) get thirst, so that the water may gush forth from above and below.
  • آب کم جو تشنگی آور بدست ** تا بجوشد آب از بالا و پست

  • Until the tender-throated babe is born, how should the milk for it begin to flow from the (mother's) breast?
  • تا نزاید طفلک نازک گلو ** کی روان گردد ز پستان شیر او