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6
3576-3600

  • The sweet fruit is hidden in boughs and leaves: the everlasting life is (hidden) under death.
  • میوه‌ی شیرین نهان در شاخ و برگ  ** زندگی جاودان در زیر مرگ 

  • Dung, by a certain manner (of assimilation), becomes nutriment for the earth, and by means of that food a fruit is born to the earth.
  • زبل گشته قوت خاک از شیوه‌ای  ** زان غذا زاده زمین را میوه‌ای 

  • An existence is concealed in non-existence, an adorability in the nature of adoration.
  • درعدم پنهان شده موجودیی  ** در سرشت ساجدی مسجودیی 

  • The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.
  • آهن و سنگ از برونش مظلمی  ** اندرون نوری و شمع عالمی 

  • In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies. 3580
  • درج در خوفی هزاران آمنی  ** در سواد چشم چندان روشنی 

  • Within the cow-like body there is a prince, a treasure deposited in a ruin,
  • اندرون گاو تن شه‌زاده‌ای  ** گنج در ویرانه‌ای بنهاده‌ای 

  • To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
  • تا خری پیری گریزد زان نفیس  ** گاو بیند شاه نی یعنی بلیس 

  • Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
  • حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید 

  • There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
  • بود شاهی شاه را بد سه پسر  ** هر سه صاحب‌فطنت و صاحب‌نظر 

  • Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
  • هر یکی از دیگری استوده‌تر  ** در سخا و در وغا و کر و فر 

  • The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King, 3585
  • پیش شه شه‌زادگان استاده جمع  ** قرة العینان شه هم‌چون سه شمع 

  • And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
  • از ره پنهان ز عینین پسر  ** می‌کشید آبی نخیل آن پدر 

  • So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
  • تا ز فرزند آب این چشمه شتاب  ** می‌رود سوی ریاض مام و باب 

  • His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
  • تازه می‌باشد ریاض والدین  ** گشته جاری عینشان زین هر دو عین 

  • (But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.
  • چون شود چشمه ز بیماری علیل  ** خشک گردد برگ و شاخ آن نخیل 

  • The withering of his palm-tree tells plainly that the tree was drawing moisture from the son. 3590
  • خشکی نخلش همی‌گوید پدید  ** که ز فرزندان شجر نم می‌کشید 

  • How many a hidden conduit is connected in like fashion with your souls, O ye heedless ones!
  • ای بسا کاریز پنهان هم‌چنین  ** متصل با جانتان یا غافلین 

  • O thou who hast drawn stocks (of nourishment) from heaven and earth, so that thy body has grown fat,
  • ای کشیده ز آسمان و از زمین  ** مایه‌ها تا گشته جسم تو سمین 

  • (All) this is a loan: thou need’st not stuff (thy body) so much, for thou must needs pay back what thou hast taken—
  • عاریه‌ست این کم همی‌باید فشارد  ** کانچ بگرفتی همی‌باید گزارد 

  • (All) except (that of which God said) “I breathed,” for that hath come from the Munificent. Cleave to the spirit! The other things are vain.
  • جز نفخت کان ز وهاب آمدست  ** روح را باش آن دگرها بیهدست 

  • I call them vain in relation to the spirit, not in relation to His (their Maker's) consummate making. 3595
  • بیهده نسبت به جان می‌گویمش  ** نی بنسبت با صنیع محکمش 

  • Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
  • بیان استمداد عارف از سرچشمه‌ی حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمه‌های آبهای بی‌وفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمه‌ها اعتماد کند در طلب چشمه‌ی باقی دایم سست شود کاری ز درون جان تو می‌باید کز عاریه‌ها ترا دری نگشاید یک چشمه‌ی آب از درون خانه به زان جویی که آن ز بیرون آید 

  • How goodly is the Conduit which is the source of (all) things! It makes you independent of these (other) conduits.
  • حبذا کاریز اصل چیزها  ** فارغت آرد ازین کاریزها 

  • You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
  • تو ز صد ینبوع شربت می‌کشی  ** هرچه زان صد کم شود کاهد خوشی 

  • (But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
  • چون بجوشید از درون چشمه‌ی سنی  ** ز استراق چشمه‌ها گردی غنی 

  • Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
  • قرةالعینت چو ز آب و گل بود  ** راتبه‌ی این قره درد دل بود 

  • When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace; 3600
  • قلعه را چون آب آید از برون  ** در زمان امن باشد بر فزون