When thou goest one ell's length in that direction, like the ell thou wilt become the standard of measurement;
یک گزی ره که بدان سو میروی ** همچو گز قطب مساحت میشوی
And (even by) thy hopping lamely and limply in that direction, thou wilt be freed from all lameness and limpness.3765
و انکه لنگ و لوک آن سو میجهی ** از همه لنگی و لوکی میرهی
The story of the ducklings which were fostered by a domestic fowl.
قصهی بط بچگان که مرغ خانگی پروردشان
Thou art the offspring of a duck, though a domestic fowl has fostered thee as a nurse beneath her wing.
تخم بطی گر چه مرغ خانهات ** کرد زیر پر چو دایه تربیت
Thy mother was the duck of that Sea; thy nurse was of the earth and devoted to the dry land.
مادر تو بط آن دریا بدهست ** دایهات خاکی بد و خشکی پرست
The desire which is in thy heart for the Sea—thy soul hath that nature (instinct) from thy mother.
میل دریا که دل تو اندر است ** آن طبیعت جانت را از مادر است
The desire thou hast for the dry land is from this nurse. Leave the nurse, for she is an evil counsellor.
میل خشکی مر ترا زین دایه است ** دایه را بگذار کاو بد رایه است
Leave the nurse on the dry land, and press on: come into the Sea of spiritual reality, like the ducks.3770
دایه را بگذار در خشک و بران ** اندر آن در بحر معنی چون بطان
(Even) if thy mother should bid thee be afraid of the water, fear not thou, but push speedily into the Sea.
گر ترا مادر بترساند ز آب ** تو مترس و سوی دریا ران شتاب
Thou art a duck: thou art one that lives (both) on dry and wet; thou art not one like the domestic fowl, whose house is ill-smelling.
تو بطی بر خشک و بر تر زندهای ** نی چو مرغ خانه خانه کندهای
Thou art a king in virtue of (the text), We have ennobled the sons of Adam: thou settest foot both on the dry land and on the Sea.
تو ز کرمنا بنی آدم شهی ** هم به خشکی هم به دریا پا نهی
For in spirit thou art (what is signified by the text), We have conveyed them on the Sea: push forward (then) from (the state implied in the words), We have conveyed them on the land.
که حملناهم علی البحری به جان ** از حملناهم علی البر پیش ران
The angels have no access to the land; the animal kind, again, are ignorant of the Sea.3775
مر ملایک را سوی بر راه نیست ** جنس حیوان هم ز بحر آگاه نیست
Thou in (thy) body art an animal, and in (thy) spirit thou art of the angels, so that thou mayst walk on the earth and also in the sky;
تو به تن حیوان به جانی از ملک ** تا روی هم بر زمین هم بر فلک
So that the seer with heart divinely inspired may be, in appearance, a man like yourselves.
تا به ظاهر مثلکم باشد بشر ** با دل یوحی إلیه دیدهور
His body of dust (is here), fallen upon the earth; (but) his spirit (is) circling in this highest sphere (of Heaven).
قالب خاکی فتاده بر زمین ** روح آن گردان بر این چرخ برین
We all are water-birds, O lad: the Sea fully knows our language.
ما همه مرغابیانیم ای غلام ** بحر میداند زبان ما تمام
Therefore the Sea is (our) Solomon, and we are as the birds (familiar with Solomon): in Solomon we move unto everlasting.3780
پس سلیمان بحر آمد ما چو طیر ** در سلیمان تا ابد داریم سیر
With Solomon set thy foot in the Sea, that the water, David-like, may make a hundred rings of mail (ripples).
با سلیمان پای در دریا بنه ** تا چو داود آب سازد صد زره
That Solomon is present to all, but (His) jealousy binds (our) eyes (with spells) and enchants (us),
آن سلیمان پیش جمله حاضر است ** لیک غیرت چشم بند و ساحر است
So that from folly and drowsiness (forgetfulness) and vanity— He is beside us, and (yet) we are sick of Him.
تا ز جهل و خوابناکی و فضول ** او به پیش ما و ما از وی ملول
The noise of thunder gives the thirsty man headache, when he does not know that it (the thunder) brings on the rain-clouds of felicity.
تشنه را درد سر آرد بانگ رعد ** چون نداند کاو کشاند ابر سعد
His eye remains (fixed) upon the running stream, unaware of the delicious taste of the Water of Heaven.3785
چشم او مانده است در جوی روان ** بیخبر از ذوق آب آسمان
He has urged the steed of (his) attention towards (secondary) causes: consequently he remains debarred from the Causer.
مرکب همت سوی اسباب راند ** از مسبب لاجرم محجوب ماند
(But) one that sees the Causer plainly—how should he set his mind upon the (secondary) causes in the world?
آن که بیند او مسبب را عیان ** کی نهد دل بر سببهای جهان
How the pilgrims were amazed at the miracles of the ascetic whom they found (living) alone in the desert.
حیران شدن حاجیان در کرامات آن زاهد که در بادیه تنهاش یافتند
Amidst the desert lived an ascetic, absorbed in devotion like the people of ‘Abbádán.
زاهدی بد در میان بادیه ** در عبادت غرق چون عبادیه
The pilgrims from (different) countries arrived there: their eyes fell upon the parched ascetic.
حاجیان آن جا رسیدند از بلاد ** دیدهشان بر زاهد خشک اوفتاد
The dwelling-place of the ascetic was dry, (but) he was moist in temperament: in the simoom of the desert he had a remedy (for his moistness).3790
جای زاهد خشک بود او تر مزاج ** از سموم بادیه بودش علاج
The pilgrims were amazed at his solitude and his welfare in the midst of bane.
حاجیان حیران شدند از وحدتش ** و آن سلامت در میان آفتش
He stood on the sand, (engaged) in the ritual prayer—sand from the heat whereof the water in a pot would boil.
در نماز استاده بد بر روی ریگ ** ریگ کز تفش بجوشد آب دیگ
You would have said he was (standing) enraptured amongst herbs and flowers, or mounted on Buráq or Duldul;
گفتیی سر مست در سبزه و گل است ** یا سواره بر براق و دلدل است
Or that his feet were on silk and broidered cloths; or that to him the simoom was more pleasant than the zephyr.
یا که پایش بر حریر و حلههاست ** یا سموم او را به از باد صباست
Then that company remained in need (unsatisfied) till the dervish should finish the (ritual) prayer.3795
پس بماندند آن جماعت با نیاز ** تا شود درویش فارغ از نماز
When the dervish came back (to himself) from (his state of) absorption (in God), one of that company, a man (spiritually) alive and of enlightened mind,
چون ز استغراق باز آمد فقیر ** ز آن جماعت زندهای روشن ضمیر
Observed that water was trickling from his hands and face, (and that) his garment was wet with the traces of ablution;
دید کابش میچکید از دست و رو ** جامهاش تر بود از آثار وضو
So he asked him, “Whence hast thou water?” He lifted his hand, (indicating) that it came from heaven.
پس بپرسیدش که آبت از کجاست ** دست را برداشت کز سوی شماست
He (the pilgrim) said, “Does it come whenever thou wilt, without (any) well and without (any) rope of palm-fibre?
گفت هر گاهی که خواهی میرسد ** بیز جاه و بیز حبل من مسد
Solve our difficulty, O Sultan of the Religion, in order that thy (spiritual) experience may give us certain faith.3800
مشکل ما حل کن ای سلطان دین ** تا ببخشد حال تو ما را یقین
Reveal to us one of thy mysteries, that we may cut from our waists the cords (of infidelity).”
وانما سری ز اسرارت به ما ** تا ببریم از میان زنارها
He (the ascetic) opened his eyes towards heaven, saying, “(O God), answer the prayer of the pilgrims!
چشم را بگشود سوی آسمان ** که اجابت کن دعای حاجیان
I am accustomed to seeking daily bread from above: Thou hast opened to me the door from above,
رزق جویی را ز بالا خو گرم ** تو ز بالا بر گشودستی درم
O Thou who from non-spatiality hast brought space into view, and hast made manifest (the fact that) in heaven is your daily bread.”
ای نموده تو مکان از لامکان ** فی السماء رزقکم کرده عیان
In the midst of this orison a fair cloud suddenly appeared, like a water bearing elephant,3805
در میان این مناجات ابر خوش ** زود پیدا شد چو پیل آب کش
And began to pour down rain, like water from a water-skin: the rain-water settled in the ditch and in the hollows.
همچو آب از مشک باریدن گرفت ** در گو و در غارها مسکن گرفت
The cloud kept raining tears, like a water-skin, and the pilgrims all opened their water-skins.
ابر میبارید چون مشک اشکها ** حاجیان جمله گشاده مشکها
One party (among them), in consequence of those marvellous happenings, were cutting the cords (of unbelief) from their waists.
یک جماعت ز آن عجایب کارها ** میبریدند از میان زنارها
The certainty (faith) of another group was on the increase because of this miracle—and God knows best how to guide aright.
قوم دیگر را یقین در ازدیاد ** زین عجب و الله أعلم بالرشاد
Another group (were) unreceptive, sour and unripe, eternally imperfect ones. (Here) ends the discourse.3810
قوم دیگر ناپذیرا ترش و خام ** ناقصان سرمدی تم الکلام