English    Türkçe    فارسی   

2
3530-3579

  • The dervish also had (a spiritual) inheritance from Khadir; (hence) he bent his will to answering the Shaykh. 3530
  • از خضر درویش هم میراث داشت ** در جواب شیخ همت بر گماشت‏

  • He said, “Although the middle path is (the way of) wisdom, yet the middle path too is relative.
  • گفت راه اوسط ار چه حکمت است ** لیک اوسط نیز هم با نسبت است‏

  • Relatively to a camel, the water in the stream is little, but to a mouse it is like the ocean.
  • آب جو نسبت به اشتر هست کم ** لیک باشد موش را آن همچو یم‏

  • If any one has an allowance of four loaves and eats two or three, that is the mean;
  • هر که را باشد وظیفه چار نان ** دو خورد یا سه خورد هست اوسط آن‏

  • But if he eat all the four, it is far from the mean: he is in bondage to greed, like a duck.
  • ور خورد هر چار دور از اوسط است ** او اسیر حرص مانند بط است‏

  • If one has appetite for ten loaves and eats six, know that that is the mean. 3535
  • هر که او را اشتها ده نان بود ** شش خورد می‏دان که اوسط آن بود

  • When I have appetite for fifty loaves, and you for (no more than) six scones, we are not equivalent.
  • چون مرا پنجاه نان هست اشتهی ** مر ترا شش گرده هم دستیم نی‏

  • You may be tired by ten rak‘as (of prayer), I may not be worn thin by five hundred.
  • تو به ده رکعت نماز آیی ملول ** من به پانصد در نیایم در نحول‏

  • One goes bare-foot (all the way) to the Ka‘ba, and one becomes beside himself (with exhaustion in going) as far as the mosque.
  • آن یکی تا کعبه حافی می‏رود ** و آن یکی تا مسجد از خود می‏شود

  • One in utter self-devotion gives his life, one is agonised at giving a single loaf.
  • آن یکی در پاکبازی جان بداد ** وین یکی جان کند تا یک نان بداد

  • This mean belongs to (the realm of) the finite, for that (finite) has a beginning and end. 3540
  • این وسط در با نهایت می‏رود ** که مرا آن را اول و آخر بود

  • A beginning and end are necessary in order that the mean or middle (point) between them may be conceived in imagination.
  • اول و آخر بباید تا در آن ** در تصور گنجد اوسط یا میان‏

  • Inasmuch as the infinite has not (these) two limits, how should the mean be applicable to it?
  • بی‏نهایت چون ندارد دو طرف ** کی بود او را میانه منصرف‏

  • No one has shown it to have beginning or end. He (God) said, ‘If the sea were to become ink for it (the Word of God)…’
  • اول و آخر نشانش کس نداد ** گفت لو کان له البحر مداد

  • If the Seven Seas should become entirely ink, (still) there is no hope of coming to an end.
  • هفت دریا گر شود کلی مداد ** نیست مر پایان شدن را هیچ امید

  • If orchards and forests should become pens altogether, there would never be any decrease in this Word. 3545
  • باغ و بیشه گر بود یک سر قلم ** زین سخن هرگز نگردد هیچ کم‏

  • All that ink and (all those) pens pass away, and this numberless Word is everlasting.
  • آن همه حبر و قلم فانی شود ** وین حدیث بی‏عدد باقی بود

  • At times my state resembles sleep: a misguided person may think it is sleep.
  • حالت من خواب را ماند گهی ** خواب پندارد مر آن را گمرهی‏

  • Know that my eyes are asleep, (but) my heart is awake: know that my (seemingly) inactive form is (really) in action.
  • چشم من خفته دلم بیدار دان ** شکل بی‏کار مرا بر کار دان‏

  • The Prophet said, ‘My eyes sleep, (but) my heart is not asleep to the Lord of created beings.’
  • گفت پیغمبر که عینای تنام ** لا ینام قلبی عن رب الأنام‏

  • Your eyes are awake, and your heart is sunk in slumber; my eyes are asleep, (but) my heart is in (contemplation of) the opening of the door (of Divine grace). 3550
  • چشم تو بیدار و دل خفته به خواب ** چشم من خفته دلم در فتح باب‏

  • My heart hath five senses other (than the physical): both the worlds (external and spiritual) are the stage (theatre) for the senses of the heart.
  • مر دلم را پنج حس دیگر است ** حس دل را هر دو عالم منظر است‏

  • Do not regard me from (the standpoint of) your infirmity: to you ’tis night, to me that same night is morningtide.
  • تو ز ضعف خود مکن در من نگاه ** بر تو شب بر من همان شب چاشت‏گاه‏

  • To you ’tis prison, to me that prison is like a garden: to me the most absolute state of occupation (with the world) has become (a state of spiritual) freedom.
  • بر تو زندان بر من آن زندان چو باغ ** عین مشغولی مرا گشته فراغ‏

  • Your feet are in the mud; to me the mud has become roses. You have mourning; I have feasting and drums.
  • پای تو در گل مرا گل گشته گل ** مر ترا ماتم مرا سور و دهل‏

  • (Whilst) I am dwelling with you in some place on the earth, I am coursing over the seventh sphere (of Heaven), like Saturn. 3555
  • در زمینم با تو ساکن در محل ** می‏دوم بر چرخ هفتم چون زحل‏

  • ’Tis not I that am seated beside you, ’tis my shadow: my rank is higher than (the reach of) thoughts,
  • همنشینت من نیم سایه‏ی من است ** برتر از اندیشه‏ها پایه‏ی من است‏

  • Because I have passed beyond (all) thoughts, and have become a swift traveler outside (the region of) thought.
  • ز انکه من ز اندیشه‏ها بگذشته‏ام ** خارج اندیشه پویان گشته‏ام‏

  • I am the ruler of thought, not ruled (by it), because the builder is ruler over the building.
  • حاکم اندیشه‏ام محکوم نی ** ز انکه بنا حاکم آمد بر بنا

  • All creatures are subjugated to thought; for that reason they are sore in heart and practised in sorrow.
  • جمله خلقان سخره‏ی اندیشه‏اند ** ز آن سبب خسته دل و غم پیشه‏اند

  • I yield myself to thought purposely, (but) when I will I spring up from the midst of them (that are under its sway). 3560
  • قاصدا خود را به اندیشه دهم ** چون بخواهم از میانشان بر جهم‏

  • I am as a bird of the zenith, thought is a gnat: how should a gnat have power over me?
  • من چو مرغ اوجم اندیشه مگس ** کی بود بر من مگس را دست‏رس‏

  • Purposely I come down from the lofty zenith, that those of base degree may attain to me.
  • قاصدا زیر آیم از اوج بلند ** تا شکسته پایگان بر من تنند

  • When disgust at the qualities of the low (world) seizes me, I soar up like the birds which spread their pinions.
  • چون ملالم گیرد از سفلی صفات ** بر پرم همچون طیور الصافات‏

  • My wings have grown out of my very essence: I do not stick two wings on with glue.
  • پر من رسته ست هم از ذات خویش ** بر نچسبانم دو پر من با سریش‏

  • The wings of Ja‘far-i Tayyár are permanent; the wings of Ja‘far-i Tarrár are borrowed (unreal and transitory). 3565
  • جعفر طیار را پر جاریه ست ** جعفر عیار را پر عاریه ست‏

  • In the view of him that has not experienced (it), this is (mere) pretension; in the view of the inhabitants of the (spiritual) horizon, this is the reality.
  • نزد آن که لم یذق دعوی است این ** نزد سکان افق معنی است این‏

  • This is brag and pretension in the eyes of the crow: an empty or full pot is all one to the fly.
  • لاف و دعوی باشد این پیش غراب ** دیگ تی و پر یکی پیش ذباب‏

  • When morsels of food become (changed to) pearls within you, do not forbear: eat as much as you can.”
  • چون که در تو می‏شود لقمه گهر ** تن مزن چندان که بتوانی بخور

  • One day the Shaykh, in order to rebut (these) ill thoughts, vomited in a basin, and the basin became full of pearls.
  • شیخ روزی بهر دفع سوء ظن ** در لگن قی کرد پر در شد لگن‏

  • On account of the (abusive) man's little understanding, the clairvoyant Pír made the intelligible pearls objects of sense-perception. 3570
  • گوهر معقول را محسوس کرد ** پیر بینا بهر کم عقلی مرد

  • When pure (lawful food) turns to impurity in your stomach, put a lock upon your gullet and hide the key;
  • چون که در معده شود پاکت پلید ** قفل نه بر حلق و پنهان کن کلید

  • (But) any one in whom morsels of food become the light of (spiritual) glory, let him eat whatever he will, it is lawful to him.
  • هر که در وی لقمه شد نور جلال ** هر چه خواهد تا خورد او را حلال‏

  • Explaining (that there are) some assertions the truth of which is attested by their very nature.
  • بیان دعویی که عین آن دعوی گواه صدق خویش است‏

  • If you are my soul's familiar friend, my words full of (real) meaning are not (mere) assertion.
  • گر تو هستی آشنای جان من ** نیست دعوی گفت معنی لان من‏

  • If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
  • گر بگویم نیم شب پیش توام ** هین مترس از شب که من خویش توام‏

  • These two assertions are to you reality, since you recognise the voice of your own relative. 3575
  • این دو دعوی پیش تو معنی بود ** چون شناسی بانگ خویشاوند خود

  • Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.
  • پیشی و خویشی دو دعوی بود لیک ** هر دو معنی بود پیش فهم نیک‏

  • The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;
  • قرب آوازش گواهی می‏دهد ** کاین دم از نزدیک یاری می‏جهد

  • Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
  • لذت آواز خویشاوند نیز ** شد گوا بر صدق آن خویش عزیز

  • Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—
  • باز بی‏الهام احمق کاو ز جهل ** می‏نداند بانگ بیگانه ز اهل‏