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6
3202-3226

  • So that, if a cloud arise and cover the sky, in this window its (the Sun's) light will (still) be coruscating.
  • تا اگر ابری بر آید چرخ‌پوش  ** اندرین روزن بود نورش به جوش 

  • There is familiarity between the window and the Sun, otherwise than (by) the way of this atmosphere and the six directions.
  • غیر راه این هوا و شش جهت  ** در میان روزن و خور مالفت 

  • To praise and glorify him (the Perfect Man) is to glorify God: the fruit is growing out of the essential nature of this tray.
  • مدحت و تسبیح او تسبیح حق  ** میوه می‌روید ز عین این طبق 

  • Apples grow from this basket in fine variety: ’tis no harm if you bestow on it the name ‘tree.’ 3205
  • سیب روید زین سبد خوش لخت لخت  ** عیب نبود گر نهی نامش درخت 

  • Call this basket ‘the Apple-tree,’ for between the two there is a hidden way.
  • این سبد را تو درخت سیب خوان  ** که میان هر دو راه آمد نهان 

  • That which grows from the fruit-bearing Tree—the same kind of fruit grows from this basket.
  • آنچ روید از درخت بارور  ** زین سبد روید همان نوع از ثمر 

  • Therefore regard the basket as the Tree of Fortune and sit happily under the shade (protection) of this basket.
  • پس سبد را تو درخت بخت بین  ** زیر سایه‌ی این سبد خوش می‌نشین 

  • When bread produces looseness (acts as a laxative), why call it bread, O kindly man? Call it scammony.
  • نان چو اطلاق آورد ای مهربان  ** نان چرا می‌گوییش محموده خوان 

  • When the dust on the road illumines the eye and the spirit, regard its dust as collyrium and know that it is collyrium. 3210
  • خاک ره چون چشم روشن کرد و جان  ** خاک او را سرمه بین و سرمه دان 

  • When the sunrise shines forth from the face of this earth, why should I lift up my face to (the star) ‘Ayyúq?
  • چون ز روی این زمین تابد شروق  ** من چرا بالا کنم رو در عیوق 

  • He (the Khwája) is naughted: do not call him existent, O bold-eyed (impudent) man! How should the sod remain dry in a River like this?
  • شد فنا هستش مخوان ای چشم‌شوخ  ** در چنین جو خشک کی ماند کلوخ 

  • How should the new-moon shine in the presence of this Sun? What is the strength of a decrepit old woman (zál) against such a Rustam?
  • پیش این خورشید کی تابد هلال  ** با چنان رستم چه باشد زور زال 

  • The (only real) Agent is seeking and prevailing (over all), to the end that He may utterly destroy (all unreal) existences.
  • طالبست و غالبست آن کردگار  ** تا ز هستی‌ها بر آرد او دمار 

  • Do not say ‘two,’ do not know ‘two,’ and do not call ‘two’: deem the slave to be effaced in his master. 3215
  • دو مگو و دو مدان و دو مخوان  ** بنده را در خواجه‌ی خود محو دان 

  • The Khwája likewise is naughted and dead and checkmated and buried in the Khwája's Creator.
  • خواجه هم در نور خواجه‌آفرین  ** فانیست و مرده و مات و دفین 

  • When you regard this Khwája as separate from God, you lose both the text and the preface.
  • چون جدا بینی ز حق این خواجه را  ** گم کنی هم متن و هم دیباجه را 

  • Hark, let your (inward) eye and your heart pass beyond (transcend) the (bodily) clay! This is One Qibla (object of worship): do not see two qiblas.
  • چشم و دل را هین گذاره کن ز طین  ** این یکی قبله‌ست دو قبله مبین 

  • When you see two you remain deprived of both sides (aspects of the One): a flame falls on the touchwood, and the touchwood is gone.”
  • چون دو دیدی ماندی از هر دو طرف  ** آتشی در خف فتاد و رفت خف 

  • Parable of the man who sees double. (He is) like the stranger in the town of Kásh (Káshán), whose name was ‘Umar. Because of this (name) they (refused to serve him and) passed him on from one shop to another. He did not perceive that all the shops were one in this respect that they (the shopkeepers) would not sell bread to (a person named) ‘Umar; (so he did not say to himself), “Here (and now) I will repair my error (and say), ‘I made a mistake: my name is not ‘Umar.’ When I recant and repair my error in this shop, I shall get bread from all the shops in the town; but if, without repairing my error, I still keep the name ‘Umar and depart from this shop (to another), (then) I am deprived (of bread) and seeing double, for I (shall) have deemed (all) these shops to be separate from each other.”
  • مثل دوبین هم‌چو آن غریب شهر کاش عمر نام کی از یک دکانش به سبب این به آن دکان دیگر حواله کرد و او فهم نکرد کی همه دکان یکیست درین معنی کی به عمر نان نفروشند هم اینجا تدارک کنم من غلط کردم نامم عمر نیست چون بدین دکان توبه و تدارک کنم نان یابم از همه دکان‌های این شهر و اگر بی‌تدارک هم‌چنین عمر نام باشم ازین دکان در گذرم محرومم و احولم و این دکان‌ها را از هم جدا دانسته‌ام 

  • If your name is ‘Umar, nobody in the town of Kásh will sell you a roll of bread (even) for a hundred dángs. 3220
  • گر عمر نامی تو اندر شهر کاش  ** کس بنفروشد به صد دانگت لواش 

  • When you say at one shop, “I am ‘Umar: kindly sell bread to this ‘Umar,”
  • چون به یک دکان بگفتی عمرم  ** این عمر را نان فروشید از کرم 

  • He (the baker) will say, “Go to that other shop: one loaf from that (shop) is better than fifty from this.”
  • او بگوید رو بدان دیگر دکان  ** زان یکی نان به کزین پنجاه نان 

  • If he (the customer) had not been seeing double, he would have replied, “There is no other shop”;
  • گر نبودی احول او اندر نظر  ** او بگفتی نیست دکانی دگر 

  • And then the illumination produced by not seeing double would have shot (rays) upon the heart of him (the baker) of Kásh, and ‘Umar would have become ‘Alí.
  • پس ردی اشراق آن نااحولی  ** بر دل کاشی شدی عمر علی 

  • This (baker) says, (speaking) from this place (shop) to that (other) baker, “O baker, sell bread to this ‘Umar”; 3225
  • این ازینجا گوید آن خباز را  ** این عمر را نان فروش ای نانبا 

  • And he too, on hearing (the name) ‘Umar, withholds bread (from you) and sends (you) to a shop some way off,
  • چون شنید او هم عمر نان در کشید  ** پس فرستادت به دکان بعید