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2
3222-3271

  • (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

  • The spirit (that partakes) of Divine inspiration is more concealed than the intellect, because it is of the Unseen: it belongs to that side.
  • روح وحی از عقل پنهان‏تر بود ** ز انکه او غیب است او ز ان سر بود

  • The intellect of Ahmad (Mohammed) was not hidden from any one; (but) his spirit of (prophetic) inspiration was not apprehended by every soul.
  • عقل احمد از کسی پنهان نشد ** روح وحیش مدرک هر جان نشد

  • The spirit of prophecy also has actions conformable (to reason), (but) the intellect does not apprehend (them), for that (spirit) is exalted (above intellectual apprehension). 3260
  • روح وحیی را مناسبهاست نیز ** در نیابد عقل کان آمد عزیز

  • Sometimes he (the man of intellect) regards (the actions of one endowed with the spirit) as madness, sometimes he is bewildered, since it (all) depends on his becoming that (other one);
  • گه جنون بیند گهی حیران شود ** ز انکه موقوف است تا او آن شود

  • As (for example) the intellect of Moses was troubled by seeing the reasonable actions of Khadir.
  • چون مناسبهای افعال خضر ** عقل موسی بود در دیدش کدر

  • His actions seemed unreasonable to Moses, since he (Moses) had not his (Khadir's) state (of Divine inspiration).
  • نامناسب می‏نمود افعال او ** پیش موسی چون نبودش حال او

  • Inasmuch as the intellect of Moses becomes tied up (perplexed and helpless) in (the matter of) the mysterious (inspiration), who (what) is the intellect of a (mere) mouse, O excellent (reader)?
  • عقل موسی چون شود در غیب بند ** عقل موشی خود کی است ای ارجمند

  • Conventional knowledge is (only) for sale (self-advertisement): when it finds a purchaser, it glows with delight. 3265
  • علم تقلیدی بود بهر فروخت ** چون بیابد مشتری خوش بر فروخت‏

  • The purchaser of real knowledge is God: its market is always splendid.
  • مشتری علم تحقیقی حق است ** دایما بازار او با رونق است‏

  • He (the owner of real knowledge) has closed his lips (and is) enraptured in (his) trading: the purchasers are without end, for God hath purchased.
  • لب ببسته مست در بیع و شری ** مشتری بی‏حد که الله اشتری‏

  • The angels purchase Adam's teaching; the devils and Jinn are not privileged to receive it.
  • درس آدم را فرشته مشتری ** محرم درسش نه دیو است و پری‏

  • Adam, inform them of the Names, give (them) teaching, explain the mysteries of God, hair by hair.
  • آدم أنبئهم بأسما درس گو ** شرح کن اسرار حق را مو به مو

  • Such a person as is short-sighted, plunged in variability and without steadfastness, 3270
  • آن چنان کس را که کوته بین بود ** در تلون غرق و بی‏تمکین بود

  • I called a “mouse,” because his place is in the earth (of the body): earth is the place of living for the mouse.
  • موش گفتم ز انکه در خاک است جاش ** خاک باشد موش را جای معاش‏