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3
2237-2286

  • O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!
  • ای مقیم حبس چار و پنج و شش ** نغز جایی دیگران را هم بکش

  • O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!
  • ای چو خربنده حریف کون خر ** بوسه گاهی یافتی ما را ببر

  • Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?
  • چون ندادت بندگی دوست دست ** میل شاهی از کجاات خاستست

  • In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul. 2240
  • در هوای آنک گویندت زهی ** بسته‌ای در گردن جانت زهی

  • O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).
  • روبها این دم حیلت را بهل ** وقف کن دل بر خداوندان دل

  • (Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.
  • در پناه شیر کم ناید کباب ** روبها تو سوی جیفه کم شتاب

  • O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.
  • تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی

  • God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”
  • حق همی‌گوید نظرمان در دلست ** نیست بر صورت که آن آب و گلست

  • You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below. 2245
  • تو همی‌گویی مرا دل نیز هست ** دل فراز عرش باشد نه به پست

  • Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,
  • در گل تیره یقین هم آب هست ** لیک زان آبت نشاید آب‌دست

  • Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”
  • زانک گر آبست مغلوب گلست ** پس دل خود را مگو کین هم دلست

  • The heart that is higher than the heavens is the heart of the saint or the prophet.
  • آن دلی کز آسمانها برترست ** آن دل ابدال یا پیغامبرست

  • That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.
  • پاک گشته آن ز گل صافی شده ** در فزونی آمده وافی شده

  • It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea. 2250
  • ترک گل کرده سوی بحر آمده ** رسته از زندان گل بحری شده

  • (But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!
  • آب ما محبوس گل ماندست هین ** بحر رحمت جذب کن ما را ز طین

  • The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.
  • بحر گوید من ترا در خود کشم ** لیک می‌لافی که من آب خوشم

  • Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”
  • لاف تو محروم می‌دارد ترا ** ترک آن پنداشت کن در من درآ

  • The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water's foot and is dragging (it back).
  • آب گل خواهد که در دریا رود ** گل گرفته پای آب و می‌کشد

  • If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free. 2255
  • گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل

  • What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).
  • آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را

  • Even so every lust in the world, whether it be (for) riches or power or bread—
  • همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان

  • Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.
  • هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند

  • This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).
  • این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست

  • Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you. 2260
  • جز به اندازه‌ی ضرورت زین مگیر ** تا نگردد غالب و بر تو امیر

  • You scornfully refused (help), saying, “I am the owner of a (purified) heart: I have no need of any one else, I am united (with God).”
  • سر کشیدی تو که من صاحب‌دلم ** حاجت غیری ندارم واصلم

  • That is as though the water in the earth should scornfully refuse, saying, “I am the water, and why should I seek aid?”
  • آنچنانک آب در گل سر کشد ** که منم آب و چرا جویم مدد

  • You fancied this polluted (heart) was the (pure) heart; consequently you averted your heart from those possessed of (purified) hearts.
  • دل تو این آلوده را پنداشتی ** لاجرم دل ز اهل دل برداشتی

  • Do you indeed think it possible that this heart which is in love with milk and honey should be that (pure) heart?
  • خود روا داری که آن دل باشد این ** کو بود در عشق شیر و انگبین

  • The deliciousness of milk and honey is the reflexion of the (pure) heart: from that heart the sweetness of every sweet thing is derived. 2265
  • لطف شیر و انگبین عکس دلست ** هر خوشی را آن خوش از دل حاصلست

  • Hence the heart is the substance, and the world is the accident: how should the heart's shadow (reflexion) be the object of the heart's desire?
  • پس بود دل جوهر و عالم عرض ** سایه‌ی دل چون بود دل را غرض

  • Is that (pure heart) the heart that is enamoured of riches and power, or is submissive to this black earth and water (the body),
  • آن دلی کو عاشق مالست و جاه ** یا زبون این گل و آب سیاه

  • Or to vain fancies which it worships in the darkness for the sake of fame?
  • یا خیالاتی که در ظلمات او ** می‌پرستدشان برای گفت و گو

  • The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?
  • دل نباشد غیر آن دریای نور ** دل نظرگاه خدا وانگاه کور

  • The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which? 2270
  • نه دل اندر صد هزاران خاص و عام ** در یکی باشد کدامست آن کدام

  • Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.
  • ریزه‌ی دل را بهل دل را بجو ** تا شود آن ریزه چون کوهی ازو

  • The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.
  • دل محیطست اندرین خطه‌ی وجود ** زر همی‌افشاند از احسان و جود

  • It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.
  • از سلام حق سلامیها نثار ** می‌کند بر اهل عالم اختیار

  • Whosoever's skirt is right and ready, the largesse of the heart comes to that person.
  • هر که را دامن درستست و معد ** آن نثار دل بر آنکس می‌رسد

  • Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity, 2275
  • دامن تو آن نیازست و حضور ** هین منه در دامن آن سنگ فجور

  • In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).
  • تا ندرد دامنت زان سنگها ** تا بدانی نقد را از رنگها

  • You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).
  • سنگ پر کردی تو دامن از جهان ** هم ز سنگ سیم و زر چون کودکان

  • Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
  • از خیال سیم و زر چون زر نبود ** دامن صدقت درید و غم فزود

  • How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
  • کی نماید کودکان را سنگ سنگ ** تا نگیرد عقل دامنشان به چنگ

  • The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason). 2280
  • پیر عقل آمد نه آن موی سپید ** مو نمی‌گنجد درین بخت و امید

  • How the company (of the Seven) took offence at Daqúqí's invocation and intercession, and flew away and disappeared in the Veil of the Unseen World; and how Daqúqí was bewildered (and did not know) whether they had gone into the air or on the earth.
  • انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پرده‌ی غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین

  • “When the ship was saved and (the voyagers) attained to their desire, simultaneously the (ritual) prayer of that company was finished.
  • چون رهید آن کشتی و آمد بکام ** شد نماز آن جماعت هم تمام

  • They began to murmur to one another, saying, ‘O father, which of us is this (interfering) busybody?’
  • فجفجی افتادشان با همدگر ** کین فضولی کیست از ما ای پدر

  • Each one spoke in secret to the other, (whilst they were) concealed (from view) behind Daqúqí's back,
  • هر یکی با آن دگر گفتند سر ** از پس پشت دقوقی مستتر

  • And each one said, ‘I did not make this invocation just now, either externally or internally.’
  • گفت هر یک من نکردستم کنون ** این دعا نه از برون نه از درون

  • He (one of the company) said, ‘It would seem that this Imám of ours, (moved) by grief, has meddlesomely offered an orison.’ 2285
  • گفت مانا این امام ما ز درد ** بوالفضولانه مناجاتی بکرد

  • Said the other, ‘O thou who art familiar with (intuitive) certainty, so it appears to me too.
  • گفت آن دیگر که ای یار یقین ** مر مرا هم می‌نماید این چنین