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4
3272-3321

  • They had grown old, while their father had been made young. Then suddenly their father met them.
  • گشته ایشان پیر و باباشان جوان ** پس پدرشان پیش آمد ناگهان

  • So they inquired of him, saying, “O wayfarer, we wonder if thou hast news of our ‘Uzayr;
  • پس بپرسیدند ازو کای ره‌گذر ** از عزیر ما عجب داری خبر

  • For some one told us that to-day that man of (great) authority would arrive from abroad after we had given up hope (of seeing him).”
  • که کسی‌مان گفت که امروز آن سند ** بعد نومیدی ز بیرون می‌رسد

  • “Yes,” he replied, “he will arrive after me.” That one (the son of ‘Uzayr) rejoiced when he heard the good tidings, 3275
  • گفت آری بعد من خواهد رسید ** آن یکی خوش شد چو این مژده شنید

  • Crying, “Joy to thee, O bringer of the good news!” But the other (son) recognised (him) and fell (to the ground) unconscious,
  • بانگ می‌زد کای مبشر باش شاد ** وان دگر بشناخت بیهوش اوفتاد

  • Saying, “What occasion is there for good tidings, O scatterbrain, when we have fallen into the mine (the very midst) of sugar?”
  • که چه جای مژده است ای خیره‌سر ** که در افتادیم در کان شکر

  • To Opinion it is (merely) good tidings, whereas in the sight of Reason it is ready cash (actuality), because the eye of Opinion is veiled by missing (the object sought).
  • وهم را مژده‌ست و پیش عقل نقد ** ز انک چشم وهم شد محجوب فقد

  • It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.
  • کافران را درد و مومن را بشیر ** لیک نقد حال در چشم بصیر

  • Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith. 3280
  • زانک عاشق در دم نقدست مست ** لاجرم از کفر و ایمان برترست

  • Indeed, both infidelity and faith are his door-keeper (who secures him from intrusion); for he is the kernel, while infidelity and religion are his two rinds.
  • کفر و ایمان هر دو خود دربان اوست ** کوست مغز و کفر و دین او را دو پوست

  • Infidelity is the dry peel that has averted its face (from the kernel); faith, again, is the peel (inner integument) that has gained a delicious flavour.
  • کفر قشر خشک رو بر تافته ** باز ایمان قشر لذت یافته

  • The place for the dry peels is the fire, (but) the peel attached to the spiritual kernel is sweet.
  • قشرهای خشک را جا آتش است ** قشر پیوسته به مغز جان خوش است

  • The kernel itself is above the grade of “sweet”: it is above “sweet” because it is the dispenser of deliciousness.
  • مغز خود از مرتبه‌ی خوش برترست ** برترست از خوش که لذت گسترست

  • This discourse hath no end: turn back, that my Moses may cleave the sea asunder. 3285
  • این سخن پایان ندارد باز گرد ** تا برآرد موسیم از بحر گرد

  • This (preceding part) of the discourse hath been spoken suitably to the intelligence of the vulgar; the remainder thereof hath been concealed.
  • درخور عقل عوام این گفته شد ** از سخن باقی آن بنهفته شد

  • The gold, (which is) thy intelligence, is in fragments, O suspected one: how should I set the stamp of the die upon clippings?
  • زر عقلت ریزه است ای متهم ** بر قراضه مهر سکه چون نهم

  • Thy intelligence is distributed over a hundred important affairs, over thousands of desires and great matters and small.
  • عقل تو قسمت شده بر صد مهم ** بر هزاران آرزو و طم و رم

  • Thou must unite the (scattered) parts by means of love, to the end that thou mayst become sweet as Samarcand and Damascus.
  • جمع باید کرد اجزا را به عشق ** تا شوی خوش چون سمرقند و دمشق

  • When thou becomest united, grain by grain, from (after thy dispersion in) perplexity, then it is possible to stamp upon thee the King's die; 3290
  • جو جوی چون جمع گردی ز اشتباه ** پس توان زد بر تو سکه‌ی پادشاه

  • And if thou, foolish man, become greater than a mithqál (dinar), the King will make of thee a cup of gold.
  • ور ز مثقالی شوی افزون تو خام ** از تو سازد شه یکی زرینه جام

  • Then thereon will be both the name and the titles of the King and also his effigy, O thou that cravest to attain,
  • پس برو هم نام و هم القاب شاه ** باشد و هم صورتش ای وصل خواه

  • So that the Beloved will be to thee both bread and water and lamp and minion and dessert and wine.
  • تا که معشوقت بود هم نان هم آب ** هم چراغ و شاهد و نقل شراب

  • Unite thyself—union is (a Divine) mercy—that I may be able to speak unto thee that which is;
  • جمع کن خود را جماعت رحمتست ** تا توانم با تو گفتن آنچ هست

  • For speaking is for the purpose of (producing) belief: the spirit of polytheism is quit (devoid) of belief in God. 3295
  • زانک گفتن از برای باوریست ** جان شرک از باوری حق بریست

  • The spirit that has been distributed over the contents of the (mundane) sphere is shared amongst sixty passions;
  • جان قسمت گشته بر حشو فلک ** در میان شصت سودا مشترک

  • Therefore silence is best: it gives peace to it ( to that spirit); therefore ( I ought to follow the adage) “Silence is the answer to fools.”
  • پس خموشی به دهد او را ثبوت ** پس جواب احمقان آمد سکوت

  • This I know, but intoxication of the body is opening my mouth without volition on my part,
  • این همی‌دانم ولی مستی تن ** می‌گشاید بی‌مراد من دهن

  • Just as in sneezing and yawning this mouth becomes open without your willing it.
  • آنچنان که از عطسه و از خامیاز ** این دهان گردد بناخواه تو باز

  • Commentary on the Tradition, "Verily, I ask pardon of God seventy times every day."
  • تفسیر این حدیث کی ائنی لاستغفر الله فی کل یوم سبعین مرة

  • Like the Prophet, I repent seventy times daily of speaking and giving out (mysteries); 3300
  • هم‌چو پیغامبر ز گفتن وز نثار ** توبه آرم روز من هفتاد بار

  • But that intoxication becomes a breaker of (vows of) penitence: this intoxication of the body causes oblivion and tears the robe (of penitence).
  • لیک آن مستی شود توبه‌شکن ** منسی است این مستی تن جامه کن

  • The (Divine) purpose of making manifest the (things of) long ago (the eternal things) cast an intoxication upon the knower of the mystery,
  • حکمت اظهار تاریخ دراز ** مستیی انداخت در دانای راز

  • (So that) with such drum and banner (conspicuousness) the hidden mystery has become water gushing from (the fountain of) “the Pen is dry.”
  • راز پنهان با چنین طبل و علم ** آب جوشان گشته از جف القلم

  • The infinite Mercy is flowing continually: ye are asleep to the perception thereof, O men!
  • رحمت بی‌حد روانه هر زمان ** خفته‌اید از درک آن ای مردمان

  • The sleeper's garment drinks water from the river, (while) the sleeper is seeking the mirage in his dream. 3305
  • جامه‌ی خفته خورد از جوی آب ** خفته اندر خواب جویای سراب

  • He keeps running (to and fro), saying, “Yonder there is hope of water”: by this (false) thought he has barred the way against himself.
  • می‌رود که آنجای بوی آب هست ** زین تفکر راه را بر خویش بست

  • Because he said “yonder” he became far from here (from the place where the water is): (through resting) in a vain imagination he was banished from a reality.
  • زانک آنجا گفت زینجا دور شد ** بر خیالی از حقی مهجور شد

  • They (the worldly) are far-seeing (for their selfish ends) and very fast asleep spiritually: take some mercy upon them, O travellers on the Way!
  • دوربینانند و بس خفته‌روان ** رحمتی آریدشان ای ره‌روان

  • I never saw thirst (eager desire) induce sleep: (only) the thirst of the unintelligent induces sleep.
  • من ندیدم تشنگی خواب آورد ** خواب آرد تشنگی بی‌خرد

  • The (true) intelligence, indeed, is that which was fed by God, not the intelligence that was bestowed by (the planet) Mercury. 3310
  • خود خرد آنست کو از حق چرید ** نه خرد کان را عطارد آورید

  • Explaining that the particular (discursive) intellect does not see beyond the grave and, as regards all the rest, is subject to the authority of the saints and prophets.
  • بیان آنک عقل جزوی تا بگور بیش نبیند در باقی مقلد اولیا و انبیاست

  • The foresight of this intellect extends (only) to the grave, while that of the spiritual man is till the blast of the trumpet (of Resurrection).
  • پیش‌بینی این خرد تا گور بود ** وآن صاحب دل به نفخ صور بود

  • This intellect does not pass beyond a grave and sepulchre, and this (intellectual) foot does not tread the arena of marvels.
  • این خرد از گور و خاکی نگذرد ** وین قدم عرصه‌ی عجایب نسپرد

  • Go, become quit of this foot and this intellect: seek the eye appertaining to the invisible (the inward eye) and enjoy (contemplation).
  • زین قدم وین عقل رو بیزار شو ** چشم غیبی جوی و برخوردار شو

  • How should one subservient to a preceptor and in pupilage to a book find, like Moses, light from (his own) bosom?
  • هم‌چو موسی نور کی یابد ز جیب ** سخره‌ی استاد و شاگردان کتاب

  • From this (scholastic) study and this intellect comes naught but vertigo; therefore leave this study and adopt (in its stead) expectation. 3315
  • زین نظر وین عقل ناید جز دوار ** پس نظر بگذار و بگزین انتظار

  • Do not seek (spiritual) eminence from disputation: for him who is expectant (of Divine inspiration) listening is better than speaking.
  • از سخن‌گویی مجویید ارتفاع ** منتظر را به ز گفتن استماع

  • The office of teaching is a sort of sensual desire: every sensual fancy is an idol (source of polytheism) in the Way.
  • منصب تعلیم نوع شهوتست ** هر خیال شهوتی در ره بتست

  • If every busybody had found the track (had attained) to His grace, how should God have sent so many prophets?
  • گر بفضلش پی ببردی هر فضول ** کی فرستادی خدا چندین رسول

  • The particular intellect is like the lightning and the flash: how is it possible to go to Wakhsh in a flash?
  • عقل جزوی هم‌چو برقست و درخش ** در درخشی کی توان شد سوی وخش

  • The light of the lightning is not for guidance on the way; nay, it is a command to the cloud to weep. 3320
  • نیست نور برق بهر رهبری ** بلک امریست ابر را که می‌گری

  • The lightning of our intellect is for the sake of weeping, to the end that nonexistence may weep in longing for (real) existence.
  • برق عقل ما برای گریه است ** تا بگرید نیستی در شوق هست