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6
2252-2276

  • Hence that Lord of relief (from sorrow) said, “Relate Traditions (drawn) from our Sea, since there is no harm (in doing so).”
  • بهر این گفت آن خداوند فرج  ** حدثوا عن بحرنا اذ لا حرج 

  • (Now) turn back from the Sea and set thy face towards dry land: talk only of the plaything, for it is better (more suitable) for the child,
  • باز گرد از بحر و رو در خشک نه  ** هم ز لعبت گو که کودک‌راست به 

  • So that in his boyhood, (advancing) little by little beyond the plaything, his spirit may become acquainted with the ocean of Reason.
  • تا ز لعبت اندک اندک در صبا  ** جانش گردد با یم عقل آشنا 

  • By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason). 2255
  • عقل از آن بازی همی‌یابد صبی  ** گرچه با عقلست در ظاهر ابی 

  • How can a demented child play? There must be (in the child) a part (of reason) in order that it (the part) may attain to the whole.
  • کودک دیوانه بازی کی کند  ** جزو باید تا که کل را فی کند 

  • Returning to the Story of the dome and the treasure.
  • رجوع کردن به قصه‌ی قبه و گنج 

  • Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
  • نک خیال آن فقیرم بی‌ریا  ** عاجز آورد از بیا و از بیا 

  • You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
  • بانگ او تو نشنوی من بشنوم  ** زانک در اسرار همراز ویم 

  • Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?
  • طالب گنجش مبین خود گنج اوست  ** دوست کی باشد به معنی غیر دوست 

  • At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face. 2260
  • سجده خود را می‌کند هر لحظه او  ** سجده پیش آینه‌ست از بهر رو 

  • If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
  • گر بدیدی ز آینه او یک پشیز  ** بی‌خیالی زو نماندی هیچ چیز 

  • Both his phantasies and he (himself) would vanish: his knowledge would be obliterated in nescience.
  • هم خیالاتش هم او فانی شدی  ** دانش او محو نادانی شدی 

  • From our nescience another knowledge would rise into clear view, saying, “Lo, I am (God.”
  • دانشی دیگر ز نادانی ما  ** سر برآوردی عیان که انی انا 

  • The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”
  • اسجدوا لادم ندا آمد همی  ** که آدمید و خویش بینیدش دمی 

  • He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens. 2265
  • احولی از چشم ایشان دور کرد  ** تا زمین شد عین چرخ لاژورد 

  • He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).
  • لا اله گفت و الا الله گفت  ** گشت لا الا الله و وحدت شکفت 

  • The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)
  • آن حبیب و آن خلیل با رشد  ** وقت آن آمد که گوش ما کشد 

  • Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.
  • سوی چشمه که دهان زینها بشو  ** آنچ پوشیدیم از خلقان مگو 

  • And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.
  • ور بگویی خود نگردد آشکار  ** تو به قصد کشف گردی جرم‌دار 

  • But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery). 2270
  • لیک من اینک بریشان می‌تنم  ** قایل این سامع این هم منم 

  • Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.
  • صورت درویش و نقش گنج گو  ** رنج کیش‌اند این گروه از رنج گو 

  • The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.
  • چشمه‌ی راحت بریشان شد حرام  ** می‌خورند از زهر قاتل جام‌جام 

  • Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.
  • خاکها پر کرده دامن می‌کشند  ** تا کنند این چشمه‌ها را خشک‌بند 

  • How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?
  • کی شود این چشمه‌ی دریامدد  ** مکتنس زین مشت خاک نیک و بد 

  • But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ” 2275
  • لیک گوید با شما من بسته‌ام  ** بی‌شما من تا ابد پیوسته‌ام 

  • The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).
  • قوم معکوس‌اند اندر مشتها  ** خاک‌خوار و آب را کرده رها