English    Türkçe    فارسی   

1
2891-2940

  • The essence of its gold is the gift of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).
  • ذات زرش ذات ربانیت است ** نقش بت بر نقد زر عاریت است‌‌

  • Do not burn a blanket on account of a flea, and do not let the day go (to waste) on account of every gnat's headache.
  • بهر کیکی تو گلیمی را مسوز ** وز صداع هر مگس مگذار روز

  • You are an idol-worshipper when you remain in (bondage to) forms: leave its (the idol's) form and look at the reality.
  • بت پرستی چون بمانی در صور ** صورتش بگذار و در معنی نگر

  • If you are a man (bound) for the Pilgrimage, seek a pilgrim (as your) companion, whether he be a Hindoo or a Turcoman or an Arab.
  • مرد حجی همره حاجی طلب ** خواه هندو خواه ترک و یا عرب‌‌

  • Do not look at his figure and colour, look at his purpose and intention. 2895
  • منگر اندر نقش و اندر رنگ او ** بنگر اندر عزم و در آهنگ او

  • If he is black, (yet) he is in accord with you: call him white, for (spiritually) his complexion is the same as yours.
  • گر سیاه است او هم آهنگ تو است ** تو سپیدش خوان که هم رنگ تو است‌‌

  • This story has been told up and down (confusedly), like the thoughts of lovers, without foot (end) or head (beginning).
  • این حکایت گفته شد زیر و زبر ** همچو فکر عاشقان بی‌‌پا و سر

  • It hath no head, inasmuch as it existed before eternity; it hath no foot: it has (always) been akin to everlastingness.
  • سر ندارد چون ز ازل بوده ست پیش ** پا ندارد با ابد بوده ست خویش‌‌

  • Nay, it is like water: every drop thereof is both head and foot, and at the same time without both.
  • بلکه چون آب است هر قطره از آن ** هم سر است و پا و هم بی‌‌هردوان‌‌

  • This is not a story, mark you! God forbid! This is the ready money (presentation, here and now) of my state and yours. Consider (it) well, 2900
  • حاش لله این حکایت نیست هین ** نقد حال ما و تست این خوش ببین‌‌

  • Because the Súfí is grand and glorious (in his spiritual vision): whatever is past is not remembered (does not enter his mind).
  • ز آن که صوفی با کر و با فر بود ** هر چه آن ماضی است لا یذکر بود

  • We are both the Arab and the jug and the King; we are all: he that has been turned away from it (the Truth) shall be turned away.
  • هم عرب ما هم سبو ما هم ملک ** جمله ما يؤفک عنه من أفک‌‌

  • Know that the husband is Reason, and this wife is the appetitive soul and cupidity: these twain are dark and deniers (of Reason); Reason is the (bright) candle.
  • عقل را شو دان و زن را نفس و طمع ** این دو ظلمانی و منکر عقل شمع‌‌

  • Now hear the origin of their denial, whence it arose: (it arose) from the fact that the Whole hath various parts.
  • بشنو اکنون اصل انکار از چه خاست ** ز آن که کل را گونه گونه جزوهاست‌‌

  • The parts of the Whole are not parts in relation to the Whole — (they are) not like the scent of the rose, which is a part of the rose. 2905
  • جزو کل نی جزوها نسبت به کل ** نی چو بوی گل که باشد جزو گل‌‌

  • The beauty of (all) green herbs is a part of the Rose's beauty, the coo of the turtle-dove is a part of that Nightingale.
  • لطف سبزه جزو لطف گل بود ** بانگ قمری جزو آن بلبل بود

  • If I become occupied with a difficulty (difficult question) and the answer (explanation), how shall I be able to give water to the thirsty?
  • گر شوم مشغول اشکال و جواب ** تشنگان را کی توانم داد آب‌‌

  • If you are wholly perplexed and in straits, have patience: patience is the key to joy.
  • گر تو اشکالی به کلی و حرج ** صبر کن الصبر مفتاح الفرج‌‌

  • Abstain from (distracting) thoughts, abstain: thought is (like) the lion and the wild ass, and (men's) hearts are the thickets (which they haunt).
  • احتما کن احتما ز اندیشه‌‌ها ** فکر شیر و گور و دلها بیشه‌‌ها

  • Acts of abstinence are superior to medicines, because scratching is an increase (aggravation) of the itch. 2910
  • احتماها بر دواها سرور است ** ز آن که خاریدن فزونی گر است‌‌

  • Assuredly abstinence is the first principle of medicine: abstain, and behold the strength of thy spirit.
  • احتما اصل دوا آمد یقین ** احتما کن قوت جان را ببین‌‌

  • Receive these words, like the (open) ear, that I may make for you an earring of gold:
  • قابل این گفته‌‌ها شو گوش‌‌وار ** تا که از زر سازمت من گوشوار

  • (Then) you will become a ring in the ear of (devoted to) the Moon that works in gold, you will ascend to the moon and the Pleiades.
  • حلقه در گوش مه زرگر شوی ** تا به ماه و تا ثریا بر شوی‌‌

  • First, hear (and learn) that the diverse created beings are spiritually different, to yá (Y) from alif (A).
  • اولا بشنو که خلق مختلف ** مختلف جانند از یا تا الف‌‌

  • Amongst the various letters there is a confusion and uncertainty, though from one point of view they are (all) one from head (beginning) to foot (end). 2915
  • در حروف مختلف شور و شکی است ** گر چه از یک رو ز سر تا پا یکی است‌‌

  • From one aspect they are opposites, and from one aspect they are unified; from one aspect they are jest, and from one aspect they are earnest.
  • از یکی رو ضد و یک رو متحد ** از یکی رو هزل و از یک روی جد

  • Therefore the Resurrection is the day of the supreme inspection: inspection is desired by him (only) who is beautiful and splendid.
  • پس قیامت روز عرض اکبر است ** عرض او خواهد که با زیب و فر است‌‌

  • Whoever is like a fraudulent Hindoo, for him the day of inspection is the time of exposure.
  • هر که چون هندوی بد سودایی است ** روز عرضش نوبت رسوایی است‌‌

  • Inasmuch as he hath not a face like the sun, he desires nothing but night (to cover him) like a veil.
  • چون ندارد روی همچون آفتاب ** او نخواهد جز شبی همچون نقاب‌‌

  • Since his thorn hath not a single rose-leaf, Spring is the enemy of his conscience, 2920
  • برگ یک گل چون ندارد خار او ** شد بهاران دشمن اسرار او

  • While to one that is roses and lilies from head to foot Spring is (welcome as) a pair of bright eyes.
  • و انکه سر تا پا گل است و سوسن است ** پس بهار او را دو چشم روشن است‌‌

  • The unspiritual thorn wishes for autumn, for autumn, in order that it may jostle with (contend as a rival with) the rose-garden,
  • خار بی‌‌معنی خزان خواهد خزان ** تا زند پهلوی خود با گلستان‌‌

  • And that it (autumn) may hide the (fair) colour of that (the rose) and the rust (foul colour) of this (the thorn), so that you may not see the colour of that and the colour of this.
  • تا بپوشد حسن آن و ننگ این ** تا نبینی رنگ آن و رنگ این‌‌

  • Therefore autumn is its (the thorn's) Spring and life, (for then) the (worthless) stone and the pure ruby appear one.
  • پس خزان او را بهار است و حیات ** یک نماید سنگ و یاقوت زکات‌‌

  • The Gardener knows that (difference) even in autumn, but the One's sight is better than the world's sight. 2925
  • باغبان هم داند آن را در خزان ** لیک دید یک به از دید جهان‌‌

  • Truly that One Person is (essentially) the (whole) world: he is unaware of evil (does not know evil as such). Every star in the sky is part of the Moon.
  • خود جهان آن یک کس است او ابله است ** هر ستاره بر فلک جزو مه است‌‌

  • Therefore every fair form and shape (in the world) is crying, “Good news! good news! Lo, here comes the Spring.”
  • پس همی‌‌گویند هر نقش و نگار ** مژده مژده نک همی‌‌آید بهار

  • So long as the blossom is shining like a coat of mail, how should the fruits display their knobs?
  • تا بود تابان شکوفه چون زره ** کی کند آن میوه‌‌ها پیدا گره‌‌

  • When the blossom is shed, the fruit comes to a head: when the body is shattered, the spirit lifts up its head.
  • چون شکوفه ریخت میوه سر کند ** چون که تن بشکست جان سر بر زند

  • The fruit is the reality, the blossom is its form: the blossom is the good news, the fruit is the bounty (given as a reward) for it. 2930
  • میوه معنی و شکوفه صورتش ** آن شکوفه مژده میوه نعمتش‌‌

  • When the blossom was shed, the fruit became visible: when that diminished this began to increase.
  • چون شکوفه ریخت میوه شد پدید ** چون که آن کم شد شد این اندر مزید

  • How should bread give strength until it is broken? How should uncrushed clusters (of grapes) yield wine?
  • تا که نان نشکست قوت کی دهد ** ناشکسته خوشه‌ها کی مَیْ دهد

  • Unless myrobalan is pounded up with medicines, how should the medicines by themselves become health-increasing (act as tonics)?
  • تا هلیله نشکند با ادویه ** کی شود خود صحت افزا ادویه‌‌

  • Concerning the qualities of the Pír (Spiritual Guide) and (the duty of) obedience to him.
  • در صفت پیر و مطاوعت وی‌‌

  • O Splendour of the Truth, Husámu’ddín, take one or two sheets of paper and add (them to the poem) in description of the Pír.
  • ای ضیاء الحق حسام الدین بگیر ** یک دو کاغذ بر فزا در وصف پیر

  • Although thy slender body hath no strength, yet without the sun (of thy spirit) we have no light. 2935
  • گر چه جسم نازکت را زور نیست ** لیک بی‌‌خورشید ما را نور نیست‌‌

  • Although thou hast become the lighted wick and the glass (lamp), yet thou art the heart's leader (the Spiritual Guide): thou art the end of the thread (which serves as a clue).
  • گر چه مصباح و زجاجه گشته‌‌ای ** لیک سر خیل دلی سر رشته‌‌ای‌‌

  • Inasmuch as the end of the thread is in thy hand and will, the pearls (of spiritual knowledge) on the heart's necklace are (derived) from thy bounty.
  • چون سر رشته به دست و کام تست ** درهای عقد دل ز انعام تست‌‌

  • Write down what appertains to the Pír (Guide) who knows the Way:—Choose the Pír and regard him as the essence of the Way.
  • بر نویس احوال پیر راهدان ** پیر را بگزین و عین راه دان‌‌

  • The Pír is (like) summer, and (other) people are (like) the autumn month; (other) people are like night, and the Pír is the moon.
  • پیر تابستان و خلقان تیر ماه ** خلق مانند شب‌‌اند و پیر ماه‌‌

  • I have bestowed on (my) young Fortune (Husámu’ddín) the name of Pír (old), because he is (made) old by the Truth, not (made) old by Time. 2940
  • کرده‌‌ام بخت جوان را نام پیر ** کاو ز حق پیر است نز ایام پیر