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1
383-432

  • Why is the daily sincerity (of our devotions) not being stored, bit by bit, in this barn of ours?
  • ریزه ریزه صدق هر روزه چرا ** جمع می‌‌ناید در این انبار ما
  • Many a star (spark) of fire shot forth from the iron (of good works), and that burning heart received (it) and drew (it) in;
  • بس ستاره‌‌ی آتش از آهن جهید ** و ان دل سوزیده پذرفت و کشید
  • But in the darkness a hidden thief is laying his finger upon the stars, 385
  • لیک در ظلمت یکی دزدی نهان ** می‌‌نهد انگشت بر استارگان‌‌
  • Extinguishing the stars one by one, that no lamp may shine from the (spiritual) sky.
  • می‌‌کشد استارگان را یک به یک ** تا که نفروزد چراغی از فلک‌‌
  • Though there be thousands of snares at our feet, when Thou art with us there is not any trouble.
  • گر هزاران دام باشد در قدم ** چون تو با مایی نباشد هیچ غم‌‌
  • Every night Thou freest the spirits from the body's snare, and dost erase (the impressions on) the tablets (of the mind).
  • هر شبی از دام تن ارواح را ** می‌‌رهانی می‌‌کنی الواح را
  • The spirits are set free every night from this cage, independent, neither ruling nor ruled by anyone.
  • می‌‌رهند ارواح هر شب زین قفس ** فارغان، نه حاکم و محکوم کس‌‌
  • At night prisoners are unconscious of their prison, at night governors are unconscious of their power. 390
  • شب ز زندان بی‌‌خبر زندانیان ** شب ز دولت بی‌‌خبر سلطانیان‌‌
  • There is no sorrow, no thought of gain or loss, no fancy of this person or that person.
  • نه غم و اندیشه‌‌ی سود و زیان ** نه خیال این فلان و آن فلان‌‌
  • This is the state of the ‘árif (gnostic), even without sleep: God said, (Thou wouldst deem them awake) whilst they slept. Shy not at this.
  • حال عارف این بود بی‌‌خواب هم ** گفت ایزد هم رقود زین مرم‌‌
  • He is asleep, day and night, to the affairs of the world, like a pen in the hand of the Lord's control.
  • خفته از احوال دنیا روز و شب ** چون قلم در پنجه‌‌ی تقلیب رب‌‌
  • One who sees not the hand in the writing thinks (that) the act (of writing proceeds) from the pen by means of movement.
  • آن که او پنجه نبیند در رقم ** فعل پندارد به جنبش از قلم‌‌
  • He (God) hath shown forth some part of this state of the ‘árif, (inasmuch as) the intellect too is carried off (overtaken) by sleep of the senses. 395
  • شمه‌‌ای زین حال عارف وانمود ** خلق را هم خواب حسی در ربود
  • Their souls are gone into the desert that is without description: their spirits and bodies are at rest;
  • رفته در صحرای بی‌‌چون جانشان ** روحشان آسوده و ابدانشان‌‌
  • And with a whistle thou leadest them back to the snare, leadest them all (back) to justice and to the judge.
  • وز صفیری باز دام اندر کشی ** جمله را در داد و در داور کشی‌‌
  • Like Isráfíl (Seraphiel), He (God) who causes the dawn to break brings them all from those lands (of spirit) into (the world of) form.
  • فالق الإصباح اسرافیل‌‌وار ** جمله را در صورت آرد ز ان دیار
  • He embodies the spirits divested (of body), He makes each body pregnant (laden) again (with actions and works).
  • روحهای منبسط را تن کند ** هر تنی را باز آبستن کند
  • He makes the steed of the souls bare of saddle: this is the inner meaning of “Sleep is the brother of Death”; 400
  • اسب جانها را کند عاری ز زین ** سر النوم اخ الموت است این‌‌
  • But in order that they may return in the daytime, He puts a long tether on their leg,
  • لیک بهر آن که روز آیند باز ** بر نهد بر پایشان بند دراز
  • So that in the daytime He may lead it back from that meadow and bring it from the pasture (to go) under the load.
  • تا که روزش واکشد ز ان مرغزار ** وز چراگاه آردش در زیر بار
  • Would that He had guarded this spirit as the Men of the Cave or as the Ark of Noah,
  • کاش چون اصحاب کهف این روح را ** حفظ کردی یا چو کشتی نوح را
  • That this mind and eye and ear might be delivered from the Flood of wakefulness and consciousness!
  • تا از این طوفان بیداری و هوش ** وارهیدی این ضمیر چشم و گوش‌‌
  • Oh, in the world there is many a Man of the Cave beside you, before you, at this time: 405
  • ای بسی اصحاب کهف اندر جهان ** پهلوی تو پیش تو هست این زمان‌‌
  • The Friend is with him, the Cave is in converse with him; but your eyes and ears are sealed, (so) what does it avail?
  • غار با او یار با او در سرود ** مهر بر چشم است و بر گوشت چه سود
  • Story of the Caliph's seeing Laylá.
  • قصه‌‌ی دیدن خلیفه لیلی را
  • The Caliph said to Laylá: “Art thou she by whom Majnún was distracted and led astray?
  • گفت لیلی را خلیفه کان توی ** کز تو مجنون شد پریشان و غوی‌‌
  • Thou art not superior to other fair ones.” “Be silent,” she replied, “since thou art not Majnún.”
  • از دگر خوبان تو افزون نیستی ** گفت خامش چون تو مجنون نیستی‌‌
  • Whosoever is awake (to the material world) is the more asleep (to the spiritual world); his wakefulness is worse than his sleep.
  • هر که بیدار است او در خواب‌‌تر ** هست بیداریش از خوابش بتر
  • When our soul is not awake to God, wakefulness is like closing our doors (to Divine influences). 410
  • چون به حق بیدار نبود جان ما ** هست بیداری چو در بندان ما
  • All day long, from the buffets of phantasy and from (thoughts of) loss and gain and from fear of decline,
  • جان همه روز از لگدکوب خیال ** وز زیان و سود وز خوف زوال‌‌
  • There remains to it (the soul) neither joy nor grace and glory nor way of journeying to Heaven.
  • نی صفا می‌‌ماندش نی لطف و فر ** نی به سوی آسمان راه سفر
  • The one asleep (to spiritual things) is he who hath hope of every vain fancy and holds parley with it.
  • خفته آن باشد که او از هر خیال ** دارد اومید و کند با او مقال‌‌
  • Diabolum per somnum videt tanquam virginem caelestem, deinde propter libidinem effundit cum diabolo aquam (seminis). [During sleep, he sees (in a dream) a demon resembling a heavenly maiden (houri); then he pours forth (seminal) fluid out of lust (in imagined intercourse) with the demon.]
  • دیو را چون حور بیند او به خواب ** پس ز شهوت ریزد او با دیو آب‌‌
  • Postquam semen generationis in terram salsuginosam infudit, ipse ad se rediit, fugit ab eo illa imago. [After he had scattered the seed of generation on salty (infertile) ground, he came to himself (and) the phantom fled from him.] 415
  • چون که تخم نسل را در شوره ریختا ** و به خویش آمد خیال از وی گریخت‌‌
  • Hinc percepit languorem capitis et (videt) corpus pollutum. Proh dolor ob illud simulacrum visum (sed revera) non visum! [Because of that, he sees (himself as) faint of head and polluted of body. Alas, because of that visible (but) invisible form!]
  • ضعف سر بیند از آن و تن پلید ** آه از آن نقش پدید ناپدید
  • The bird is flying on high, and below, its shadow is speeding on the earth, flying like a bird:
  • مرغ بر بالا و زیر آن سایه‌‌اش ** می‌‌دود بر خاک پران مرغ‌‌وش‌‌
  • Some fool begins to chase the shadow, running (after it) so far that he becomes powerless (exhausted),
  • ابلهی صیاد آن سایه شود ** می‌‌دود چندان که بی‌‌مایه شود
  • Not knowing that it is the reflexion of that bird in the air, not knowing where is the origin of the shadow.
  • بی‌‌خبر کان عکس آن مرغ هواست ** بی‌‌خبر که اصل آن سایه کجاست‌‌
  • He shoots arrows at the shadow; his quiver is emptied in seeking (to shoot it): 420
  • تیر اندازد به سوی سایه او ** ترکشش خالی شود از جستجو
  • The quiver of his life became empty: his life passed in running hotly in chase of the shadow.
  • ترکش عمرش تهی شد عمر رفت ** از دویدن در شکار سایه تفت‌‌
  • (But) when the shadow of God is his nurse, it delivers him from (every) phantom and shadow.
  • سایه‌‌ی یزدان چو باشد دایه‌‌اش ** وارهاند از خیال و سایه‌‌اش‌‌
  • The shadow of God is that servant of God who is dead to this world and living through God.
  • سایه‌‌ی یزدان بود بنده‌‌ی خدا ** مرده او زین عالم و زنده‌‌ی خدا
  • Lay hold of his skirt most quickly without misgiving, that you may be saved in the skirt (end) of the last days (of the world).
  • دامن او گیر زودتر بی‌‌گمان ** تا رهی در دامن آخر زمان‌‌
  • (The shadow mentioned in the words) How He (God) extended the shadow is the form of the saints, which guides to the light of the Divine Sun. 425
  • کيف مد الظل نقش اولیاست ** کاو دلیل نور خورشید خداست‌‌
  • Do not go in this valley without this guide; say, like Khalíl (Abraham), “I love not them that set.”
  • اندر این وادی مرو بی‌‌این دلیل ** لا أحب الآفلین گو چون خلیل‌‌
  • Go, from the shadow gain a sun: pluck the skirt of the (spiritual) king, Shams-i Tabrízí (the Sun of Tabríz)!
  • رو ز سایه آفتابی را بیاب ** دامن شه شمس تبریزی بتاب‌‌
  • If you do not know the way to this feast and bridal, ask of Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.
  • ره ندانی جانب این سور و عرس ** از ضیاء الحق حسام الدین بپرس‌‌
  • And if on the way envy seize you by the throat, it belongs to (is characteristic of) Iblís to go beyond bounds in envy;
  • ور حسد گیرد ترا در ره گلو ** در حسد ابلیس را باشد غلو
  • For he because of envy hath disdain for Adam, and because of envy is at war with felicity. 430
  • کاو ز آدم ننگ دارد از حسد ** با سعادت جنگ دارد از حسد
  • In the Way there is no harder pass than this. Oh, fortunate he who is not companioned by envy!
  • ای خنک آن کش حسد همراه نیست ** عقبه‌‌ای زین صعب‌‌تر در راه نیست‌‌
  • This body, you must know, is the house of envy, for the household are tainted with envy.
  • این جسد خانه‌‌ی حسد آمد بدان ** از حسد آلوده باشد خاندان‌‌