English    Türkçe    فارسی   

5
655-704

  • If self-restraint and safeguarding had been my guide, my (spiritual) conquest would have been increased by (the exercise of) free-will; 655
  • (But) in (the case of) temptations I am like a child or a drunken man: the sword is unsuitable (out of place) in my hand.
  • Had I possessed an intellect and conscience (to restrain me), the sword in my hand would have been (a means of gaining) victory.
  • An intellect giving light like the sun is needed to wield the sword that never misses the right direction.
  • Since I do not possess a resplendent intellect and righteousness (in religion), why, then, should not I throw my weapons into the well?
  • I now throw my sword and shield into the well; for (otherwise) they will become the weapons of my adversary. 660
  • Since I do not possess strength and aid and support, he (the adversary) will seize my sword and smite me with it.
  • In despite of this fleshly soul and evil-natured one who does not veil her face, I will rend my face,
  • That this beauty and perfection (of mine) may be impaired. When my face (beauty) remains no more, I shall not fall into woe.
  • When I rend (my face) with this intention, ’tis no sin, for this face ought to be covered with wounds.
  • If my heart had a modest disposition, my handsome face would produce naught but purity (goodness). 665
  • Since I did not see (in myself) strength and wisdom and righteousness, I saw the adversary and at once broke my weapons,
  • Lest my sword should become useful to him; lest my dagger should become hurtful to me.
  • I will continue to flee as long as my veins are running, (but) how should it be easy to escape from one's self?
  • He who is in flight from another obtains rest when he has been separated from him (the pursuer).
  • I, who am the adversary (of myself), ’tis I that am in flight (from myself): rising and departing is my occupation for ever. 670
  • He whose adversary is his own shadow is not safe either in India or Khutan.
  • Description of the selfless ones who have become safe from their own vices and virtues; for they are naughted in the everlastingness of God, like stars which are naughted (vanish) in the Sun during the daytime; and he who is naughted hath no fear of bane and (is free from) danger.
  • When, through (spiritual) poverty, faná (self-naughting) graces him (such a one), he becomes shadowless like Mohammed.
  • Faná graced (the Prophet who said) ‘Poverty is my pride’: he became shadowless like the flame of a candle.
  • (When) the candle has become entirely flame from head to foot, the shadow hath no passage (way of approach) around it.
  • The wax (candle) fled from itself and from the shadow into the radiance for the sake of Him who moulded the candle. 675
  • He said, ‘I moulded thee for the sake of faná (self-naughting).’ It replied, ‘I accordingly took refuge in faná.’
  • This is the necessary everlasting radiance, not the radiance of the perishable accidental candle.
  • When the candle is wholly naughted in the fire (of Divine illumination), you will not see any trace of the candle or rays (of its light).
  • Manifestly, in dispelling the darkness, the external (material) flame is maintained by a wax candle;
  • (But) the candle (which is) the body is contrary to the wax candle, since in proportion as that (the body) dwindles, the light of the spirit is increased. 680
  • This is the everlasting radiance, and that (bodily candle) is perishable: the candle of the spirit hath a Divine flame.
  • Since this tongue of fire was (really) light, ’twas far from it to become a perishable shadow.
  • The cloud's shadow falls on the earth: the shadow never consorts with the moon.
  • Selflessness is cloudlessness, O well-disposed one: in (the state of) selflessness thou wilt be like the orb of the moon.
  • Again, when a cloud comes, driven along, the light goes: of the moon there remains (only) a phantom. 685
  • Its light is made feeble by the cloud-veil: that noble full-moon becomes less than the new moon.
  • The moon is made to appear a phantom by clouds and dust: the cloud, (which is) the body, has caused us to conceive phantasies.
  • Behold the kindness of the (Divine) Moon; for this too is His kindness, that He hath said, ‘The clouds are enemies to Us.’
  • The Moon is independent of clouds and dust: the Moon hath His orbit aloft in the (spiritual) sky.
  • The cloud is our mortal enemy and adversary because it hides the Moon from our eyes. 690
  • This veil makes the houri (to appear as) a hag: it makes the full-moon less than a new moon.
  • The Moon hath seated us in the lap of glory: He hath called our foe His enemy.
  • The splendour and beauty of the cloud is (derived) from the Moon, (but) whoever calls the cloud the Moon is much astray.
  • Since the light of the Moon has been poured down upon the cloud, its (the cloud's) dark face has been transfigured by the Moon.
  • Although it is of the same colour as the Moon and is associated with (the Moon's) empire, (yet) in the cloud the light of the Moon is (only) borrowed (impermanent). 695
  • At the Resurrection the sun and moon are discharged (from their office): the eye is occupied in (contemplating) the Source of (their) radiance,
  • In order that it may know (distinguish) the (permanent) possession from the (temporary) loan, and this perishable caravanseray from the everlasting abode.
  • The nurse is borrowed for three or four days: do thou, O Mother, take us into thy bosom!
  • My feathers are (like) the cloud and are a veil and gross: (only) by the reflexion of God's loveliness are they made lovely.
  • I will pluck my feathers and their beauty from the Way (to God), that I may behold the Moon's beauty (by immediate illumination) from the Moon. 700
  • I do not want the nurse; (my) Mother is fairer. I am (like) Moses: (my) Mother (herself) is my nurse.
  • I do not want (to enjoy) the loveliness of the Moon through an intermediary, for this link is perdition to the people;
  • Unless (the intermediary be) a cloud (that) becomes naughted in the Way (to God) in order that it may not be a veil to the face of the Moon.
  • In the aspect of lá (self-negation) it (such a cloud) displays His (the Moon's) form, like the bodies of the prophets and saints.