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
Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet.3580
بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او
Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;
مجتهد هر گه که باشد نص‌شناس ** اندر آن صورت نیندیشد قیاس
(But) in a case where he does not find a Statute, there he will produce an example from analogy.
چون نیابد نص اندر صورتی ** از قیاس آنجا نماید عبرتی
Comparison between Statute and analogy.
تشبیه نص با قیاس
Know for sure that Statute is the Revelation of the Holy Spirit and that the analogy made by the individual intellect is under (subordinate to) this.
نص وحی روح قدسی دان یقین ** وان قیاس عقل جزوی تحت این
The intellect is endued with apprehension and enlightenment by the Spirit: how should the Spirit become subject to its supervision?
عقل از جان گشت با ادراک و فر ** روح او را کی شود زیر نظر
But the Spirit makes an impression on the intellect, and in consequence of that impression the intellect exercises a certain governance.3585
لیک جان در عقل تاثیری کند ** زان اثر آن عقل تدبیری کند
If the Spirit has declared a belief in you, as (in) Noah, where is the Sea and the Ship (Ark) and the Flood of Noah?
نوح‌وار ار صدقی زد در تو روح ** کو یم و کشتی و کو طوفان نوح
The intellect deems the impression to be the Spirit, but the light of the sun is very far from (being) the orb of the sun.
عقل اثر را روح پندارد ولیک ** نور خور از قرص خور دورست نیک
Hence a pilgrim (on the Mystic Way) is content with a loaf of bread (qursí), in order that by its light he may be thrown (directed) towards the (Divine) Orb (Qurs),
زان به قرصی سالکی خرسند شد ** تا ز نورش سوی قرص افکند شد
Because this light which is below is not lasting: it is sinking (every) day and night,
زانک این نوری که اندر سافل است ** نیست دایم روز و شب او آفل است
While he that has his abode and dwelling-place in the (Divine) Orb is plunged in that Light continually.3590
وانک اندر قرص دارد باش و جا ** غرقه‌ی آن نور باشد دایما
Neither does cloud waylay him nor setting (of the sun): he is delivered from heart-wringing separation.
نه سحابش ره زند خود نه غروب ** وا رهید او از فراق سینه کوب
Such a person's origin was from the heavens, or if he was of the earth, he has been transmuted,
این‌چنین کس اصلش از افلاک بود ** یا مبدل گشت گر از خاک بود
Because a creature of earth cannot endure that its (the Sun's) beams should strike upon it everlastingly.
زانک خاکی را نباشد تاب آن ** که زند بر وی شعاعش جاودان
If the radiance of the sun strike upon the earth continually, it will be burned in such wise that no fruits will come from it.
گر زند بر خاک دایم تاب خور ** آنچنان سوزد که ناید زو ثمر
The business of the fish is always in the water: how has a snake the power of accompanying it (the fish) on its way?3595
دایم اندر آب کار ماهی است ** مار را با او کجا همراهی است
But in the mountain are artful snakes (who) perform the actions of fish in this Sea.
لیک در که مارهای پر فن‌اند ** اندرین یم ماهییها می‌کنند
Though their cunning make the people mad, still their aversion to the Sea exposes them (as hypocrites);
مکرشان گر خلق را شیدا کند ** هم ز دریا تاسه‌شان رسوا کند
And in this Sea are artful fish, (who) by magic turn snakes into fishes—
واندرین یم ماهیان پر فن‌اند ** مار را از سحر ماهی می‌کنند
The fish of the deepest depth of the Sea of (Divine) Majesty: the Sea has taught them lawful magic;
ماهیان قعر دریای جلال ** بحرشان آموخته سحر حلال
Therefore through their illumination the (thing that was) absurd became a fact: the ill-starred one went thither and became auspicious.3600
بس محال از تاب ایشان حال شد ** نحس آنجا رفت و نیکوفال شد
Though I should speak on this topic till the Resurrection, a hundred Resurrections would pass, and this (discourse would still be) incomplete.
تا قیامت گر بگویم زین کلام ** صد قیامت بگذرد وین ناتمام
The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.
آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
To the weary this is (only) repetition, (but) in my eyes it is the bringing of repeated life.
بر ملولان این مکرر کردنست ** نزد من عمر مکرر بردنست
The candle goes upward (burns higher) from repeated flashes (of flame); earth becomes gold in consequence of repeated heat.
شمع از برق مکرر بر شود ** خاک از تاب مکرر زر شود
If there are thousands of (eager) seekers (of knowledge) and a single weary (disgusted) one, the Messenger will refrain from delivering his message.
گر هزاران طالب‌اند و یک ملول ** از رسالت باز می‌ماند رسول
These mystery-telling Messengers of the hidden Mind require a hearer who has the nature of Isráfíl.3605
این رسولان ضمیر رازگو ** مستمع خواهند اسرافیل‌خو
They have a haughtiness and pride like (that of) kings: they require service from the people of the world.
نخوتی دارند و کبری چون شهان ** چاکری خواهند از اهل جهان
Until you perform the observances due to them, how will you gain profit from their message?
تا ادبهاشان بجاگه ناوری ** از رسالتشان چگونه بر خوری
How will they deliver that deposit to you till you are bowed double before them?
کی رسانند آن امانت را بتو ** تا نباشی پیششان راکع دوتو
How is every (kind of) observance acceptable to them?—for they have come from the Sublime Palace.
هر ادبشان کی همی‌آید پسند ** کامدند ایشان ز ایوان بلند
They are not beggars, that they should be grateful to you, O impostor, for every service.3610
نه گدایانند کز هر خدمتی ** از تو دارند ای مزور منتی
But, O (thou who art the) inmost consciousness (of God), notwithstanding (their) lack of desire (to hear thy message), scatter the (Divine) Sultan's charity: do not withhold it!
لیک با بی‌رغبتیها ای ضمیر ** صدقه‌ی سلطان بیفشان وا مگیر
O heavenly Messenger, do not regard the disgusted ones and let thy horse bound onward!
اسپ خود را ای رسول آسمان ** در ملولان منگر و اندر جهان