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
He has been meddlesome: (prompted) by distress he has interfered with Him who chooseth (as He pleaseth), the Absolute One.’
او فضولی بوده است از انقباض ** کرد بر مختار مطلق اعتراض
When I looked behind (me) to see what those noble ones were saying,
چون نگه کردم سپس تا بنگرم ** که چه می‌گویند آن اهل کرم
I did not see one of them in their place: they had all gone from their place.
یک ازیشان را ندیدم در مقام ** رفته بودند از مقام خود تمام
(They were) neither on the left nor on the right nor above nor below: my keen eye was unable to find the company (anywhere).2290
نه به چپ نه راست نه بالا نه زیر ** چشم تیز من نشد بر قوم چیر
You might say that they were pearls (which) had become water: there was neither footprint nor any dust (to show where they had gone) in the desert.
درها بودند گویی آب گشت ** نه نشان پا و نه گردی بدشت
At that moment they all (had) entered into the tents of God: into what garden had the troop (of them) gone?
در قباب حق شدند آن دم همه ** در کدامین روضه رفتند آن رمه
I remained in amazement as to how God caused this company to be concealed from mine eye.”
درتحیر ماندم کین قوم را ** چون بپوشانید حق بر چشم ما
In such wise did they vanish from his eye, like the plunge of fishes into the water of a stream.
آنچنان پنهان شدند از چشم او ** مثل غوطه‌ی ماهیان در آب جو
During (many) years he continued to grieve for (the loss of) them; during (many) lifetimes he shed tears in longing for them.2295