English    Türkçe    فارسی   

2
3208-3257

  • The (true) king is he that goes into the presence of the King, and is not made king by treasuries and armies;
  • شاه آن باشد که از خود شه بود ** نه به مخزنها و لشکر شه شود

  • So that his kingship remains unto everlasting, like the glory of the empire of the Mohammedan Religion.
  • تا بماند شاهی او سرمدی ** همچو عز ملک دین احمدی‏

  • The miracles of Ibráhím son of Adham on the seashore.
  • کرامات ابراهیم ادهم بر لب دریا

  • Thus, it is related of Ibráhím son of Adham that after a journey he sat down (to rest) by the edge of the sea. 3210
  • هم ز ابراهیم ادهم آمده ست ** کاو ز راهی بر لب دریا نشست‏

  • (Whilst) that spiritual king was stitching his mantle, an Amír suddenly came to that spot.
  • دلق خود می‏دوخت آن سلطان جان ** یک امیری آمد آن جا ناگهان‏

  • That Amír had been one of the Shaykh's servants; he recognized the Shaykh and at once bowed low.
  • آن امیر از بندگان شیخ بود ** شیخ را بشناخت سجده کرد زود

  • He was astounded at the Shaykh and at his dervish garb— (for) his nature and outward guise had become transformed—
  • خیره شد در شیخ و اندر دلق او ** شکل دیگر گشته خلق و خلق او

  • (Marvelling) that he gave up such a grand kingdom, and chose that very pettifogging (spiritual) poverty;
  • کاو رها کرد آن چنان ملک شگرف ** بر گزید آن فقر بس باریک حرف‏

  • (And why) he renounced the sovereignty of the Seven Climes, and plies the needle on his dervish-cloak, like a beggar. 3215
  • ترک کرد او ملک هفت اقلیم را ** می‏زند بر دلق سوزن چون گدا

  • The Shaykh became aware of his thought: a Shaykh is as the lion, and (people's) hearts are his jungle.
  • شخ واقف گشت از اندیشه‏اش ** شیخ چون شیر است و دلها بیشه‏اش‏

  • He is entering, like hope and fear, into (their) hearts: not hid from him are the secrets of the world.
  • چون رجا و خوف در دلها روان ** نیست مخفی بر وی اسرار جهان‏

  • Keep watch over your hearts, O fruitless ones, in the presence of the majesty of the men of heart (saints).
  • دل نگه دارید ای بی‏حاصلان ** در حضور حضرت صاحب دلان‏

  • Before the men of body (worldings), respect is (shown) outwardly, for God is veiling the occult from them.
  • پیش اهل تن ادب بر ظاهر است ** که خدا ز ایشان نهان را ساتر است‏

  • Before the men of heart (saints), respect is (shown) inwardly, because their hearts have insight into the secret thoughts. 3220
  • پیش اهل دل ادب بر باطن است ** ز انکه دلشان بر سرایر فاطن است‏

  • Thou art contrariwise: for the sake of (worldly) position thou comest with reverence before them that are blind (to spiritual things), and sittest in the vestibule;
  • تو بعکسی پیش کوران بهر جاه ** با حضور آیی نشینی پایگاه‏

  • (But) before the seers thou behavest disrespectfully: hence thou hast become fuel for the fire of lust.
  • پیش بینایان کنی ترک ادب ** نار شهوت را از آن گشتی حطب‏

  • Since thou hast not (spiritual) perception and the light of (Divine) guidance, continue to polish (cleanse and brighten) thy face for the sake of the blind!
  • چون نداری فطنت و نور هدی ** بهر کوران روی را می‏زن جلا

  • Before the seers, daub thy face with dirt! Act haughtily (towards them) notwithstanding such a stinking state (as thou art in)!
  • پیش بینایان حدث در روی مال ** ناز می‏کن با چنین گندیده حال‏

  • The Shaykh quickly threw his needle into the sea, and with a loud voice called for the needle. 3225
  • شیخ سوزن زود در دریا فگند ** خواست سوزن را به آواز بلند

  • Myriads of Divine fishes—in the lips of each fish a needle of gold—
  • صد هزاران ماهی اللهیی ** سوزن زر در لب هر ماهیی‏

  • Lifted their heads from God's sea, saying, “Take, O Shaykh, God's needles.”
  • سر بر آوردند از دریای حق ** که بگیر ای شیخ سوزنهای حق‏

  • He turned his face towards him (the Amír) and said to him, “O Amír, is the kingdom of the heart (spirit) better, or such a despicable kingdom (as I once possessed)?”
  • رو بدو کرد و بگفتش ای امیر ** ملک دل به یا چنان ملک حقیر

  • This (miracle) is the outward sign, this is nothing: wait till you enter the inward (shrine and) see (what is there)!
  • این نشان ظاهر است این هیچ نیست ** تا بباطن در روی بینی تو بیست‏

  • From the garden they bring to town (only) a branch: how should they carry thither the (whole) garden and orchard?— 3230
  • سوی شهر از باغ شاخی آورند ** باغ و بستان را کجا آن جا برند

  • Especially, a Garden whereof this heaven is (but) one leaf; nay, that is the kernel, and this world) is as the husk.
  • خاصه باغی کاین فلک یک برگ اوست ** بلکه این مغز است وین عالم چو پوست‏

  • (If) you are not stepping on (briskly) towards that Garden, seek more scent, and get rid of (your) rheum,
  • بر نمی‏داری سوی آن باغ گام ** بوی افزون جوی و کن دفع زکام‏

  • In order that that scent may draw your soul (thither); in order that that scent may become the light of your eyes.
  • تا که آن بو جاذب جانت شود ** تا که آن بو نور چشمانت شود

  • For the scent's sake Joseph, son of Jacob the prophet, said: “Cast (my shirt) upon my father's face.”
  • گفت یوسف ابن یعقوب نبی ** بهر بو ألقوا علی وجه أبی‏

  • For this scent's sake Ahmad (Mohammed) constantly said in (his) exhortations: “In the ritual prayer is the delight of mine eye.” 3235
  • بهر این بو گفت احمد در عظات ** دایما قرة عینی فی الصلاة

  • The five (spiritual) senses are linked with one another, all these five have grown (are derived) from a sublime root (source).
  • پنج حس با همدگر پیوسته‏اند ** ز انکه این هر پنج از اصلی رسته‏اند

  • The strength of one becomes the strength of the rest: each one becomes a cupbearer to the rest.
  • قوت یک قوت باقی شود ** ما بقی را هر یکی ساقی شود

  • Seeing with the eye increases love; love increases penetration in the eye.
  • دیدن دیده فزاید عشق را ** عشق در دیده فزاید صدق را

  • Penetration (of sight) becomes the (means of) awakening (stimulating) every sense, (so that) perception (of the spiritual) becomes familiar to (all) the senses.
  • صدق بیداری هر حس می‏شود ** حسها را ذوق مونس می‏شود

  • The beginning of the gnostic's illumination by the Light which sees the invisible world.
  • آغاز منور شدن عارف به نور غیب بین‏

  • When one sense in (the course of its) progress has loosed (its) bonds, all the rest of the senses become changed. 3240
  • چون یکی حس در روش بگشاد بند ** ما بقی حسها همه مبدل شوند

  • When one sense has perceived things that are not objects of sense-perception, that which is of the invisible world becomes apparent to all the senses.
  • چون یکی حس غیر محسوسات دید ** گشت غیبی بر همه حسها پدید

  • When one sheep of the flock has jumped over a stream, then they all jump across on each other's heels.
  • چون ز جو جست از گله یک گوسفند ** پس پیاپی جمله ز آن سو بر جهند

  • Drive the sheep, thy senses, to pasture: let them browse on (the pasture indicated in the text)—He who hath brought forth the herbage,
  • گوسفندان حواست را بران ** در چرا از أخرج المرعی‏ چران‏

  • That there they may browse on hyacinth and wild-rose; that they may make their way to the garden of the Realities;
  • تا در آن جا سنبل و نسرین چرند ** تا به گلزار حقایق ره برند

  • (That) every sense of thine may become an apostle to the senses (of others), so that severally they may go towards that Paradise; 3245
  • هر حست پیغمبر حسها شود ** تا یکایک سوی آن جنت رود

  • (And then those) senses will tell their secret to thy senses, without the proper meaning, without tongue, and without metaphor;
  • حسها با حس تو گویند راز ** بی‏زبان و بی‏حقیقت بی‏مجاز

  • For this proper meaning admits of (different) interpretations, and this guesswork is the source of (vain) imaginings;
  • کاین حقیقت قابل تاویلهاست ** وین توهم مایه‏ی تخییلهاست‏

  • (But in the case of) that truth which is (perceived) from intuition, there is no room for any interpretation.
  • آن حقیقت را که باشد از عیان ** هیچ تاویلی نگنجد در میان‏

  • When every sense has become subject to thy sense, the heavenly spheres cannot avoid (obedience to) thee.
  • چون که هر حس بنده‏ی حس تو شد ** مر فلک‏ها را نباشد از تو بد

  • When a dispute takes place as to the ownership of the husk, the husk belongs to him who possesses the kernel. 3250
  • چون که دعویی رود در ملک پوست ** مغز آن کی بود قشر آن اوست‏

  • When there happens to be a quarrel about a load of straw, observe who is the owner of the grain.
  • چون تنازع در فتد در تنگ کاه ** دانه آن کیست آن را کن نگاه‏

  • The heavenly sphere, then, is the husk, and the light of the spirit is the kernel. This (sky) is visible, that (spirit) is concealed; (but) do not stumble on this account.
  • پس فلک قشر است و نور روح مغز ** این پدید است آن خفی زین رو ملغز

  • The body is manifest, the (vital) spirit is concealed: the body is as the sleeve, the spirit as the hand.
  • جسم ظاهر روح مخفی آمده ست ** جسم همچون آستین جان همچو دست‏

  • Again, the intellect flies (moves) in a more occult manner than the (vital) spirit: (your mental) perception makes its way to (apprehends) the (vital) spirit sooner (than it apprehends the intellect).
  • باز عقل از روح مخفی‏تر بود ** حس سوی روح زوتر ره برد

  • (If) you see a movement, you know that he (who moves) is alive; (but) this you do not know, that he is full of intellect, 3255
  • جنبشی بینی بدانی زنده است ** این ندانی که ز عقل آگنده است‏

  • Until regulated movements appear, and he by means of knowledge turns the motion of copper into gold.
  • تا که جنبشهای موزون سر کند ** جنبش مس را به دانش زر کند

  • From manual actions being conformable (to reason) you may perceive that there is intellect (behind them).
  • ز آن مناسب آمدن افعال دست ** فهم آید مر ترا که عقل هست‏