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2
3767-3810

  • 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