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6
1305-1329

  • The effects produced upon inanimate objects are (only) accessory: they are (really) for the sake of the fair invisible spirit, 1305
  • بر جمادات آن اثرها عاریه‌ست  ** از پی روح خوش متواریه‌ست 

  • In order that the inmost heart may be affected by means of that inanimate object. (But) how (much more) excellent is bread (produced) without the substance (of bread), (namely), dough!
  • تا از آن جامد اثر گیرد ضمیر  ** حبذا نان بی‌هیولای خمیر 

  • How excellent is the Messiah's table of food without stint! How excellent is Mary's fruit (that was produced) without an orchard!
  • حبذا خوان مسیحی بی‌کمی  ** حبذا بی‌باغ میوه‌ی مریمی 

  • Miracles (proceeding) from the spirit of the perfect (saint) affect the soul of the seeker as life (bestowed on the dead).
  • بر زند از جان کامل معجزات  ** بر ضمیر جان طالب چون حیات 

  • The miracle is (like) the sea, and the deficient (heedless) man is (like) the land-bird (which perishes in the sea); (but) the water-bird is safe from destruction there.
  • معجزه بحرست و ناقص مرغ خاک  ** مرغ آبی در وی آمن از هلاک 

  • It (the miracle) bestows infirmity on any one that is uninitiated, but it bestows power on the spirit of an intimate. 1310
  • عجزبخش جان هر نامحرمی  ** لیک قدرت‌بخش جان هم‌دمی 

  • Since you do not feel this bliss in your inmost heart, then continually seek the clue to it from outside,
  • چون نیابی این سعادت در ضمیر  ** پس ز ظاهر هر دم استدلال گیر 

  • For effects are apparent to the senses, and these effects give information concerning their producer.
  • که اثرها بر مشاعر ظاهرست  ** وین اثرها از مثر مخبرست 

  • The virtue of every drug is hidden like magic and the art of any sorcerer;
  • هست پنهان معنی هر داروی  ** هم‌چو سحر و صنعت هر جادوی 

  • (But) when you regard its action and effects, you bring it to light (even) though it is hidden.
  • چون نظر در فعل و آثارش کنی  ** گرچه پنهانست اظهارش کنی 

  • The potency that is concealed within it is clearly seen and made manifest when it comes into action. 1315
  • قوتی کان اندرونش مضمرست  ** چون به فعل آید عیان و مظهرست 

  • Since all these things are revealed to you by means of effects, how is not God revealed to you by the production of effects?
  • چون به آثار این همه پیدا شدت  ** چون نشد پیدا ز تاثیر ایزدت 

  • Causes and effects, (both) kernel and husk—are not the whole (of them), when you investigate, effects produced by Him?
  • نه سببها و اثرها مغز و پوست  ** چون بجویی جملگی آثار اوست 

  • You make friends with things because of the effect (which they produce): why, then, are you ignorant of Him who produces (all) effects?
  • دوست گیری چیزها را از اثر  ** پس چرا ز آثاربخشی بی‌خبر 

  • You make friends with people on the ground of a phantasy: why do not you make friends with the King of west and east?
  • از خیالی دوست گیری خلق را  ** چون نگیری شاه غرب و شرق را 

  • This topic hath no end. O (spiritual) emperor, may there be no end to our desire for this (mystic knowledge)! 1320
  • این سخن پایان ندارد ای قباد  ** حرص ما را اندرین پایان مباد 

  • Returning to the Story of the sick man.
  • رجوع به قصه‌ی رنجور 

  • Return (from the digression) and tell the story of the sick man and the wise physician whose nature was to palliate.
  • باز گرد و قصه‌ی رنجور گو  ** با طبیب آگه ستارخو 

  • He felt his pulse and ascertained his state (of health): (he saw) that it was absurd to hope for his recovery.
  • نبض او بگرفت و واقف شد ز حال  ** که امید صحت او بد محال 

  • He said, “Do whatever your heart desires, in order that this old malady may quit your body.
  • گفت هر چت دل بخواهد آن بکن  ** تا رود از جسمت این رنج کهن 

  • Do not withhold anything that your inclination craves, lest your self-restraint and abstinence turn to gripes.
  • هرچه خواهد خاطر تو وا مگیر  ** تا نگردد صبر و پرهیزت زحیر 

  • Know that self-restraint and abstinence are injurious to this disease: proffer to your heart whatever it may desire. 1325
  • صبر و پرهیز این مرض را دان زیان  ** هرچه خواهد دل در آرش در میان 

  • O uncle, (it was) in reference to a sick man like this (that) God most High said, ‘Do what ye will.”
  • این چنین رنجور را گفت ای عمو  ** حق تعالی اعملوا ما شتم 

  • He (the sick man) said, “(Now) go; look you, my dear nephew, I am going for a walk on the bank of the river.”
  • گفت رو هین خیر بادت جان عم  ** من تماشای لب جو می‌روم 

  • He was strolling beside the water, as his heart desired, in order that he might find the door to health opened to him.
  • بر مراد دل همی‌گشت او بر آب  ** تا که صحت را بیابد فتح باب 

  • On the river-bank a Súfí was seated, washing his hands and face and cleansing himself more and more.
  • بر لب جو صوفیی بنشسته بود  ** دست و رو می‌شست و پاکی می‌فزود