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4
3034-3083

  • That he may shake (it) with method and skill, to the end that I may know that (my true) ego was hidden;
  • تا بجنباند به هنجار و به فن ** تا بدانم من که پنهان بود من

  • Or (till) the speech of a (chosen) servant, which is part is part of (the speech of) him (the prophet), enter into the ear of him who is seeking inspiration. 3035
  • یا کلام بنده‌ای کان جزو اوست ** در رود در گوش او کو وحی جوست

  • The true believer's ear is retaining our inspiration: such an ear is closely linked to the caller (the perfect saint)—
  • اذن مومن وحی ما را واعیست ** آنچنان گوشی قرین داعیست

  • Just as (for example) the infant's ear is filled with its mother's words, (and then) it (the infant) begins to speak articulately;
  • هم‌چنانک گوش طفل از گفت مام ** پر شود ناطق شود او درکلام

  • And if the infant have not a right (rightly-hearing) ear, it does not hear its mother's words and becomes a mute.
  • ور نباشد طفل را گوش رشد ** گفت مادر نشنود گنگی شود

  • Every one born deaf has always been dumb: (only) that one who heard (speech) from his mother became a speaker.
  • دایما هر کر اصلی گنگ بود ** ناطق آنکس شد که از مادر شنود

  • Know that the deaf ear and the dumb man are the result of a certain defect; for it (the deaf ear) is not capable of (hearing) words and being taught. 3040
  • دانک گوش کر و گنگ از آفتیست ** که پذیرای دم و تعلیم نیست

  • The (only) one that possessed speech without being taught is God, whose attributes are separated (exempt) from infirmities,
  • آنک بی‌تعلیم بد ناطق خداست ** که صفات او ز علتها جداست

  • Or one like Adam whom God instructed without the screen (mediation) of mother and nurse and necessaries,
  • یا چو آدم کرده تلقینش خدا ** بی‌حجاب مادر و دایه و ازا

  • Or the Messiah (Christ) who, through being taught by the Loving (God), at his birth came speaking into the world,
  • یا مسیحی که به تعلیم ودود ** در ولادت ناطق آمد در وجود

  • For the purpose of repelling the suspicion as to his birth (and proving) that he was not born of fornication and wickedness.
  • از برای دفع تهمت در ولاد ** که نزادست از زنا و از فساد

  • A (great) shaking was required in the effort that the buttermilk might render back that butter from its (inmost) heart. 3045
  • جنبشی بایست اندر اجتهاد ** تا که دوغ آن روغن از دل باز داد

  • The butter in the buttermilk is (invisible) like non-existence; the buttermilk has raised its banner (has become manifest) in existence.
  • روغن اندر دوغ باشد چون عدم ** دوغ در هستی برآورده علم

  • That which seems to you to be (really) existent is (mere) skin, while that which seems to have perished—that (in reality) is the root.
  • آنک هستت می‌نماید هست پوست ** وآنک فانی می‌نماید اصل اوست

  • The buttermilk has not (yet) taken (the form of) butter and is old: lay it (in store) and do not squander it till you pick out (the butter from it).
  • دوغ روغن ناگرفتست و کهن ** تا بنگزینی بنه خرجش مکن

  • Hark, turn it knowingly from hand to hand (side to side), that it may reveal that which it has hidden;
  • هین بگردانش به دانش دست دست ** تا نماید آنچ پنهان کرده است

  • For this perishable (body) is a proof of the everlasting (spirit): the maundering of the intoxicated is a proof of (the existence of) the Cupbearer. 3050
  • زآنک این فانی دلیل باقیست ** لابه‌ی مستان دلیل ساقیست

  • Another parable on the same subject.
  • مثال دیگر هم درین معنی

  • The gambols of the lion on the banner are indicative of winds concealed (from view).
  • هست بازیهای آن شیر علم ** مخبری از بادهای مکتتم

  • If there were not the movement of those winds, how would the dead lion leap into the air?
  • گر نبودی جنبش آن بادها ** شیر مرده کی بجستی در هوا

  • By that (means) you know whether the wind is the east-wind or the westwind: this (movement of the lion) is the explanation of that occult matter.
  • زان شناسی باد را گر آن صباست ** یا دبورست این بیان آن خفاست

  • This body is like the lion on the banner: thought is causing it to move continually.
  • این بدن مانند آن شیر علم ** فکر می‌جنباند او را دم به دم

  • The thought that comes from the east is (as) the (refreshing) east-wind, and that which (comes) from the west is (as) the west-wind fraught with pestilence. 3055
  • فکر کان از مشرق آید آن صباست ** وآنک از مغرب دبور با وباست

  • The east of this wind of thought is different; the west of this wind of thought is from Yonder side.
  • مشرق این باد فکرت دیگرست ** مغرب این باد فکرت زان سرست

  • The moon is inanimate, and its east is inanimate: the heart's east is the soul of the soul of Soul.
  • مه جمادست و بود شرقش جماد ** جان جان جان بود شرق فاد

  • The east of that Sun which illumines the inward part—the sun of day is (only) the husk and reflexion thereof;
  • شرق خورشیدی که شد باطن‌فروز ** قشر و عکس آن بود خورشید روز

  • For when the body is dead (and) without the (vital) flame, neither day nor night appears to it;
  • زآنک چون مرده بود تن بی‌لهب ** پیش او نه روز بنماید نه شب

  • But though it (the flame) be not (there), (yet) when this (spiritual Sun) is (present) in perfection, it (the Sun) maintains itself intact without night and day, 3060
  • ور نباشد آن چو این باشد تمام ** بی‌شب و بی روز دارد انتظام

  • Just as the eye, without moon and sun, sees moon and sun in dream.
  • هم‌چنانک چشم می‌بیند به خواب ** بی‌مه و خورشید ماه و آفتاب

  • Since our sleep is the brother of death, O such and such, know (the difference of) that brother from this brother.
  • نوم ما چون شد اخ الموت ای فلان ** زین برادر آن برادر را بدان

  • And if they tell thee that that is the branch (derivative) of this, do not hear (believe) it, O follower of authority, without (having) certain knowledge.
  • ور بگویندت که هست آن فرع این ** مشنو آن را ای مقلد بی‌یقین

  • During sleep thy spirit is beholding the representation of a state (of things) which thou wilt not behold, whilst thou art awake, in twenty years,
  • می‌بیند خواب جانت وصف حال ** که به بیداری نبینی بیست سال

  • And thou art running, for (whole) lifetimes, to the sagacious (spiritual) kings in quest of the interpretation thereof, 3065
  • در پی تعبیر آن تو عمرها ** می‌دوی سوی شهان با دها

  • Saying, “Tell (me), what is the interpretation of that dream?” To call such a mystery a “branch” is currishness.
  • که بگو آن خواب را تعبیر چیست ** فرع گفتن این چنین سر را سگیست

  • This is the sleep of the vulgar; but truly the sleep of the elect is the root of (their) privilege and election.
  • خواب عامست این و خود خواب خواص ** باشد اصل اجتبا و اختصاص

  • There must needs be the elephant, in order that, when he sleeps supinely, he may dream of the land of Hindustán.
  • پیل باید تا چو خسپد او ستان ** خواب بیند خطه‌ی هندوستان

  • The ass does not dream of Hindustán at all: the ass has never journeyed from Hindustán to a foreign country.
  • خر نبیند هیچ هندستان به خواب ** خر ز هندستان نکردست اغتراب

  • There is need of the elephant-like and very robust spirit, that in sleep it may be able to go speedily to Hindustán. 3070
  • جان هم‌چون پیل باید نیک زفت ** تا به خواب او هند داند رفت تفت

  • Because of desire the elephant remembers Hindustán; then by night that remembrance of his takes form.
  • ذکر هندستان کند پیل از طلب ** پس مصور گردد آن ذکرش به شب

  • (The worship commanded in the text) Remember ye Allah is not a (devotional) work (that is within the reach) of every rascal; (the command) Return thou is not (a fetter) on the foot of every reprobate.
  • اذکروا الله کار هر اوباش نیست ** ارجعی بر پای هر قلاش نیست

  • But still do not thou despair, be an elephant; and if thou art not an elephant, be in quest of transmutation.
  • لیک تو آیس مشو هم پیل باش ** ور نه پیلی در پی تبدیل باش

  • Behold the alchemists of Heaven; hear at every moment the sound (of the words that come) from the (spiritual) makers of the philosophers' stone.
  • کیمیاسازان گردون را ببین ** بشنو از میناگران هر دم طنین

  • They are designers in the celestial atmosphere; they are workers for me and thee. 3075
  • نقش‌بندانند در جو فلک ** کارسازانند بهر لی و لک

  • If thou dost not see the musky-bosomed people, behold this touch (laid upon thee), O night-blind (purblind) one.
  • گر نبینی خلق مشکین جیب را ** بنگر ای شب‌کور این آسیب را

  • At every moment the touch is (laid) upon thy apprehension: behold the plants ever springing up anew from thy earth!
  • هر دم آسیبست بر ادراک تو ** نبت نو نو رسته بین از خاک تو

  • Of this (sort) was Ibráhím son of Adham, who beheld in sleep, without veil, the unfolding of the spiritual Hindustán.
  • زین بد ابراهیم ادهم دیده خواب ** بسط هندستان دل را بی‌حجاب

  • (Therefore), of necessity, he burst the (worldly) chains asunder and dashed his kingdom to pieces and disappeared.
  • لاجرم زنجیرها را بر درید ** مملکت بر هم زد و شد ناپدید

  • The sign of beholding Hindustán is that he (who beholds it) starts up from sleep and becomes mad. 3080
  • آن نشان دید هندستان بود ** که جهد از خواب و دیوانه شود

  • He will scatter dust upon (worldly) plans and will burst the links of the chains (that bind him),
  • می‌فشاند خاک بر تدبیرها ** می‌دراند حلقه‌ی زنجیرها

  • Even as the Prophet said of the (Divine) light, that the sign thereof in (men's) breasts
  • آنچنان که گفت پیغامبر ز نور ** که نشانش آن بود اندر صدور

  • Is that he (who hath the light) withdraws from the abode of delusion and also turns back from the abode of joy.
  • که تجافی آرد از دار الغرور ** هم انابت آرد از دار السرور