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4
3679-3703

  • (Yet) its perception, O such and such, is not unable to apprehend thy motion and rest when it tries,
  • نیست قاصر دیدن او ای فلان ** از سکون و جنبشت در امتحان

  • What wonder if the Creator of that intellect too is with thee? How art thou not conceding (the truth of that)? 3680
  • چه عجب گر خالق آن عقل نیز ** با تو باشد چون نه‌ای تو مستجیز

  • He (some one) pays no heed to his intellect and embarks on evil; afterwards his intellect rebukes him.
  • از خرد غافل شود بر بد تند ** بعد آن عقلش ملامت می‌کند

  • You forgot your intellect, your intellect did not (forget you), since that act of rebuke is the result of its presence (attention).
  • تو شدی غافل ز عقلت عقل نی ** کز حضورستش ملامت کردنی

  • If it had not been present (attentive) and had been heedless, how should it have slapped you in rebuke?
  • گر نبودی حاضر و غافل بدی ** در ملامت کی ترا سیلی زدی

  • And if your carnal soul had not been inattentive to it, how should your madness and heat have acted thus?
  • ور ازو غافل نبودی نفس تو ** کی چنان کردی جنون و تفس تو

  • Hence you and your intellect are like the astrolabe: by this means you may know the nearness of the Sun of existence. 3685
  • پس تو و عقلت چو اصطرلاب بود ** زین بدانی قرب خورشید وجود

  • Your intellect is indescribably near to you: it is neither to the left nor to the right nor behind nor in front.
  • قرب بی‌چونست عقلت را به تو ** نیست چپ و راست و پس یا پیش رو

  • How (then) should not the King be indescribably near? for intellectual search cannot find the way (to Him).
  • قرب بی‌چون چون نباشد شاه را ** که نیابد بحث عقل آن راه را

  • The motion that you have in your finger is not in front of your finger or behind it or to the left or to the right.
  • نیست آن جنبش که در اصبع تراست ** پیش اصبع یا پسش یا چپ و راست

  • At the time of sleep and death it (the motion) goes from it (the finger); at the time of waking it rejoins it.
  • وقت خواب و مرگ از وی می‌رود ** وقت بیداری قرینش می‌شود

  • By what way doth it come into your finger, (that motion) without which your finger hath no use? 3690
  • از چه ره می‌آید اندر اصبعت ** که اصبعت بی او ندارد منفعت

  • The light of the eye and pupil, by what other way than the six directions doth it come into your eye?
  • نور چشم و مردمک در دیده‌ات ** از چه ره آمد به غیر شش جهت

  • The world of creation is endued with (diverse) quarters and directions, (but) know that the world of the (Divine) Command and Attributes is without (beyond) direction.
  • عالم خلقست با سوی و جهات ** بی‌جهت دان عالم امر و صفات

  • Know, O beloved, that the world of the Command is without direction: of necessity the Commander is (even) more without direction.
  • بی‌جهت دان عالم امر ای صنم ** بی‌جهت‌تر باشد آمر لاجرم

  • The intellect was (ever) without direction, and the Knower of the exposition is more intelligent than intellect and more spiritual even than spirit.
  • بی‌جهت بد عقل و علام البیان ** عقل‌تر از عقل و جان‌تر هم ز جان

  • No created being is unconnected with Him: that connexion, O uncle, is indescribable, 3695
  • بی‌تعلق نیست مخلوقی بدو ** آن تعلق هست بی‌چون ای عمو

  • Because in the spirit there is no separating and uniting, while (our) thought cannot think except of separating and uniting.
  • زانک فصل و وصل نبود در روان ** غیر فصل و وصل نندیشد گمان

  • Pursue that which is without separation and union by (aid of) a spiritual guide; but the pursuit will not allay your thirst.
  • غیر فصل و وصل پی بر از دلیل ** لیک پی بردن بننشاند غلیل

  • (Yet) pursue incessantly, if you are far from the Source, that the vein of (true) manhood (in you) may bring you to the attainment (of your desire).
  • پی پیاپی می‌بر ار دوری ز اصل ** تا رگ مردیت آرد سوی وصل

  • How should the intellect find the way to this connexion? This intellect is in bondage to separation and union.
  • این تعلق را خرد چون ره برد ** بسته‌ی فصلست و وصلست این خرد

  • Hence Mustafá (Mohammed) enjoined us, saying, “Do not seek to investigate the Essence of God.” 3700
  • زین وصیت کرد ما را مصطفی ** بحث کم جویید در ذات خدا

  • (As regards) that One whose Essence is an object of thought, in reality the (thinker's) speculation is not concerning the Essence.
  • آنک در ذاتش تفکر کردنیست ** در حقیقت آن نظر در ذات نیست

  • It is (only) his (false) opinion, because on the way to God there are a hundred thousand veils.
  • هست آن پندار او زیرا به راه ** صد هزاران پرده آمد تا اله

  • Every one is naturally attached to some veil and judges that it is in sooth the identity (‘ayn) of Him.
  • هر یکی در پرده‌ای موصول خوست ** وهم او آنست که آن خود عین هوست