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3
3530-3579

  • She said, “Where shall we behold thy face?” He answered, “In God's chosen circle.” 3530
  • گفت رویت را کجا بینیم ما ** گفت اندر حلقه‌ی خاص خدا

  • His chosen circle adjoins you, if you look upward, not downward.
  • حلقه‌ی خاصش به تو پیوسته است ** گر نظر بالا کنی نه سوی پست

  • In that circle the Light from the Lord of created beings is gleaming like the bezel in the circle (of the seal-ring).
  • اندر آن حلقه ز رب العالمین ** نور می‌تابد چو در حلقه نگین

  • “Alas,” she said, “this house has been ruined.” “Look on the moon,” said he, “do not look on the cloud.
  • گفت ویران گشت این خانه دریغ ** گفت اندر مه نگر منگر به میغ

  • He has ruined it in order that He may make it more flourishing: my kinsfolk were numerous and the house was (too) small.
  • کرد ویران تا کند معمورتر ** قومم انبه بود و خانه مختصر

  • The (Divine) wisdom in ruining the body by death.
  • حکمت ویران شدن تن به مرگ

  • Formerly, like Adam, I was imprisoned in grief; now East and West are filled with my spirit's progeny. 3535
  • من چو آدم بودم اول حبس کرب ** پر شد اکنون نسل جانم شرق و غرب

  • I was a beggar in this dungeon-like house; (now) I have become a king: a palace is needed for a king.”
  • من گدا بودم درین خانه چو چاه ** شاه گشتم قصر باید بهر شاه

  • Truly, palaces are the place for (spiritual) kings to take their pleasure in; for him that is (spiritually) dead a grave is a sufficient house and dwelling.
  • قصرها خود مر شهان را مانسست ** مرده را خانه و مکان گوری بسست

  • To the prophets this world seemed narrow: like kings, they went into (the world of) spacelessness.
  • انبیا را تنگ آمد این جهان ** چون شهان رفتند اندر لامکان

  • To the (spiritually) dead this world appears splendid: its external (aspect) is large, but in reality it is narrow.
  • مردگان را این جهان بنمود فر ** ظاهرش زفت و به معنی تنگ بر

  • If it were not narrow, for what reason is this lamentation? Why has every one become (more) doubled (bowed with affliction) the more he lived in it? 3540
  • گر نبودی تنگ این افغان ز چیست ** چون دو تا شد هر که در وی بیش زیست

  • When during the time of sleep the spirit is freed (from this world), behold how it rejoices in that place (to which it goes)!
  • در زمان خواب چون آزاد شد ** زان مکان بنگر که جان چون شاد شد

  • The wicked man is (then) delivered from the wickedness of his nature, the prisoner escapes from thoughts of confinement.
  • ظالم از ظلم طبیعت باز رست ** مرد زندانی ز فکر حبس جست

  • This very wide earth and heaven becomes exceedingly narrow at the time of lying down (to sleep).
  • این زمین و آسمان بس فراخ ** سخت تنگ آمد به هنگام مناخ

  • It (the world) is an eye-bandage (a spell that blinds the eye): (it is) wide (in appearance), and (in reality) mighty narrow: its laughter is weeping, its glory is entirely shame.
  • جسم بند آمد فراخ وسخت تنگ ** خنده‌ی او گریه فخرش جمله ننگ

  • Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.
  • تشبیه دنیا کی بظاهر فراخست و بمعنی تنگ و تشبیه خواب کی خلاص است ازین تنگی

  • (This world is) like a bath-room which is very hot, (so that) you are distressed and your soul is melted (with anguish). 3545
  • همچو گرمابه که تفسیده بود ** تنگ آیی جانت پخسیده شود

  • Although the bath-room is broad and long, your soul is distressed and fatigued by the heat.
  • گرچه گرمابه عریضست و طویل ** زان تبش تنگ آیدت جان و کلیل

  • Your heart does not expand (you feel no relief) till you come out: what advantage, then, is the spaciousness of the room to you?
  • تا برون نایی بنگشاید دلت ** پس چه سود آمد فراخی منزلت

  • Or (it is) as though you should put on tight shoes, O misguided one, and go into a wide desert.
  • یا که کفش تنگ پوشی ای غوی ** در بیابان فراخی می‌روی

  • The spaciousness of the desert becomes narrow (distressing); that desert and plain becomes a prison to you.
  • آن فراخی بیابان تنگ گشت ** بر تو زندان آمد آن صحرا و دشت

  • Whoever sees you from afar says, “He blooms like a fresh anemone (he is cheerful and happy) in that desert”; 3550
  • هر که دید او مر ترا از دور گفت ** کو در آن صحرا چو لاله تر شکفت

  • He does not know that you, like the wicked, are outwardly in the rose-garden, (while) your soul is in lamentation.
  • او نداند که تو همچون ظالمان ** از برون در گلشنی جان در فغان

  • Your sleep is to put those shoes off, for (then) your soul is free from the body for a while.
  • خواب تو آن کفش بیرون کردنست ** که زمانی جانت آزاد از تنست

  • To the saints, O reader, sleep is a kingdom, as (it was to) the Men of the Cave in this world.
  • اولیا را خواب ملکست ای فلان ** همچو آن اصحاب کهف اندر جهان

  • They (sleep and) dream, and no (physical) sleep is there; they go into nonexistence, and no (material) door (is there).
  • خواب می‌بینند و آنجا خواب نه ** در عدم در می‌روند و باب نه

  • “(The body is) a narrow house, and the soul within is cramped: He (God) ruined it in order that He might make a royal palace. 3555
  • خانه‌ی تنگ و درون جان چنگ‌لوک ** کرد ویران تا کند قصر ملوک

  • I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.
  • چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم

  • Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.
  • گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم

  • My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,
  • مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش

  • So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”
  • تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز

  • If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison. 3560
  • درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود

  • The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”
  • حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص

  • Whatever mothers (bodies) there are under the sky—mineral, animal, or vegetable—
  • هرچه زیر چرخ هستند امهات ** از جماد و از بهیمه وز نبات

  • They are heedless, every one, of another's pain, except those persons that are discerning and perfect.
  • هر یکی از درد غیری غافل اند ** جز کسانی که نبیه و کامل‌اند

  • How should the man with a bushy beard know of his own house that which the man with a few hairs on his chin knows of (other) people's houses?
  • آنچ کوسه داند از خانه‌ی کسان ** بلمه از خانه خودش کی داند آن

  • What the man of heart (the clairvoyant mystic) knows of your condition you do not know of your own condition, O uncle. 3565
  • آنچ صاحب‌دل بداند حال تو ** تو ز حال خود ندانی ای عمو

  • Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
  • بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی

  • Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
  • غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد

  • When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
  • چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک

  • Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
  • هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه

  • Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
  • دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود

  • The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception. 3570
  • وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط

  • Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
  • هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست

  • The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
  • روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود

  • The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
  • رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود

  • In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
  • در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست

  • The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease; 3575
  • مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست

  • (But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
  • چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد

  • The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
  • علت اولی نباشد دین او ** علت جزوی ندارد کین او

  • He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
  • می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق

  • Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
  • بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی