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6
2187-2236

  • What is (the meaning of) im‘án? (It means) causing the spring to flow: when the spirit (ján) has escaped from the body, they call it rawán.
  • چیست امعان چشمه را کردن روان  ** چون ز تن جان رست گویندش روان 

  • The philosopher whose spirit was delivered from the bondage of the body and began to wander (rawán) in the garden (of Reality)
  • آن حکیمی را که جان از بند تن  ** باز رست و شد روان اندر چمن 

  • Bestowed two (different) titles on these two (spirits) in order to distinguish (the one from the other). Oh, may his spirit be blest!
  • دو لقب را او برین هر دو نهاد  ** بهر فرق ای آفرین بر جانش باد 

  • (Now hear a story) showing that if he who walks according to the (Divine) command wishes a rose to become a thorn, it will become that. 2190
  • در بیان آنک بر فرمان رود  ** گر گلی را خار خواهد آن شود 

  • The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
  • معجزه‌ی هود علیه‌ السلام در تخلص مومنان امت به وقت نزول باد 

  • All the true believers, (seeking refuge) from the violence of the pernicious Wind, seated themselves in the circle (drawn by Húd).
  • مومنان از دست باد ضایره  ** جمله بنشستند اندر دایره 

  • The Wind was (like) the Flood, and His (God's) grace was the ship (Ark): He hath many such arks and floods.
  • یاد طوفان بود و کشتی لطف هو  ** بس چنین کشتی و طوفان دارد او 

  • God makes a king to be (as) an ark (for his subjects), to the end that he, (impelled) by selfishness, may assault the ranks (of his enemies).
  • پادشاهی را خدا کشتی کند  ** تا به حرص خویش بر صفها زند 

  • The king's aim is not that the people should become safe; his aim is that his kingdom should become (like) a fetter (on his foot).
  • قصد شه آن نه که خلق آمن شوند  ** قصدش آنک ملک گردد پای‌بند 

  • The ass that turns the mill is running along: its aim is (to obtain) release, so that it may gain refuge from blows at that moment. 2195
  • آن خراسی می‌دود قصدش خلاص  ** تا بیابد او ز زخم آن دم مناص 

  • Its aim is not to draw some water or thereby (by turning the mill) to make sesame into oil.
  • قصد او آن نه که آبی بر کشد  ** یاکه کنجد را بدان روغن کند 

  • The ox hurries for fear of (receiving) hard blows, not for the purpose of taking the cart and baggage (to their destination);
  • گاو بشتابد ز بیم زخم سخت  ** نه برای بردن گردون و رخت 

  • But God put such fear of pain in him, to the end that good results might be achieved in consequence (of his fear).
  • لیک دادش حق چنین خوف وجع  ** تا مصالح حاصل آید در تبع 

  • Similarly, every shopkeeper works for himself, not for the improvement of the world.
  • هم‌چنان هر کاسبی اندر دکان  ** بهر خود کوشد نه اصلاح جهان 

  • Every one seeks a plaster for his pain, and in consequence of this a whole world is set in order. 2200
  • هر یکی بر درد جوید مرهمی  ** در تبع قایم شده زین عالمی 

  • God made of fear the pillar (support) of this world: because of fear every one has devoted himself to work.
  • حق ستون این جهان از ترس ساخت  ** هر یکی از ترس جان در کار باخت 

  • Praise be to God that on this wise He has made a fear to be the architect and (means for the) improvement of the world.
  • حمد ایزد را که ترسی را چنین  ** کرد او معمار و اصلاح زمین 

  • All these (people) are afraid of (losing) good and (suffering) evil: none that is afraid is himself frightened by himself.
  • این همه ترسنده‌اند از نیک و بد  ** هیچ ترسنده نترسد خود ز خود 

  • In reality, then, (the creator of their fear and) the ruler over (them) all is that One who is near, though He is not perceived by the senses.
  • پس حقیقت بر همه حاکم کسیست  ** که قریبست او اگر محسوس نیست 

  • He is perceived in a certain hiding-place (the heart), but not perceived by the sense of this house (the body). 2205
  • هست او محسوس اندر مکمنی  ** لیک محسوس حس این خانه نی 

  • The sense to which God is manifested is not the sense of this world; it is another.
  • آن حسی که حق بر آن حس مظهرست  ** نیست حس این جهان آن دیگرست 

  • If the animal sense perceived those (Divine) forms (ideas) an ox or an ass would be the Báyazíd of the time.
  • حس حیوان گر بدیدی آن صور  ** بایزید وقت بودی گاو و خر 

  • He who made the body to be the theatre in which every spirit is manifested, He who made the Ark to be the Buráq (steed) of Noah,
  • آنک تن را مظهر هر روح کرد  ** وآنک کشتی را براق نوح کرد 

  • He, if He will, makes (what is) a very ark in (its ordinary) character to be a (destructive) flood for you, O seeker of light.
  • گر بخواهد عین کشتی را به خو  ** او کند طوفان تو ای نورجو 

  • At every moment, O man of little means, He has conjoined with your grief and gladness an ark (to save you) and a flood (to destroy you). 2210
  • هر دمت طوفان و کشتی ای مقل  ** با غم و شادیت کرد او متصل 

  • If you do not perceive the ark and the sea (flood) before you, (then) consider (whence come) the tremors in all your limbs.
  • گر نبینی کشتی و دریا به پیش  ** لرزها بین در همه اجزای خویش 

  • Since his (the trembling man's) eyes do not perceive the source of his fear, he is affrighted by diverse kinds of phantasy.
  • چون نبیند اصل ترسش را عیون  ** ترس دارد از خیال گونه‌گون 

  • (For example), a drunken boor strikes a blind man with his fist: the blind man thinks it is a kicking camel,
  • مشت بر اعمی زند یک جلف مست  ** کور پندارد لگدزن اشترست 

  • Because at that moment he heard a camel's cry: the ear, not the eye, is the mirror for the blind.
  • زانک آن دم بانگ اشتر می‌شنید  ** کور را گوشست آیینه نه دید 

  • (But) then again the blind man says, “No, it was a stone (which some one threw at me), or perhaps it was (a brick) from an echoing dome.” 2215
  • باز گوید کور نه این سنگ بود  ** یا مگر از قبه‌ی پر طنگ بود 

  • It was neither this nor that nor that: He who created fear produced these (phantasies).
  • این نبود و او نبود و آن نبود  ** آنک او ترس آفرید اینها نمود 

  • Certainly fear and trembling are (produced) by another: nobody is frightened by himself, O sorrowful man.
  • ترس و لرزه باشد از غیری یقین  ** هیچ کس از خود نترسد ای حزین 

  • The miserable philosopher calls fear “imagination” (wahm): he has wrongly understood this lesson.
  • آن حکیمک وهم خواند ترس را  ** فهم کژ کردست او این درس را 

  • How should there be any imagination without reality? How should any false coin pass (into circulation) without a genuine one?
  • هیچ وهمی بی‌حقیقت کی بود  ** هیچ قلبی بی‌صحیحی کی رود 

  • How should a lie fetch a price (have value) without truth? Every lie in both worlds has arisen from truth. 2220
  • کی دروغی قیمت آرد بی ز راست  ** در دو عالم هر دروغ از راست خاست 

  • He (the liar) saw the currency and prestige enjoyed by truth: he set going (circulated) the lie in hope of (its enjoying) the same.
  • راست را دید او رواجی و فروغ  ** بر امید آن روان کرد او دروغ 

  • O (incarnate) lie, whose fortune is (derived) from veracity, give thanks for the bounty and do not deny the truth!
  • ای دروغی که ز صدقت این نواست  ** شکر نعمت گو مکن انکار راست 

  • Shall I speak of the philosopher and his mad fancy, or of His (God's) ships (arks) and seas (floods)?
  • از مفلسف گویم و سودای او  ** یا ز کشتیها و دریاهای او 

  • Nay, (I will speak) of His arks, which are the spiritual counsel (given by the saints); I will speak of the whole: the part is included in the whole.
  • بل ز کشتیهاش کان پند دلست  ** گویم از کل جزو در کل داخلست 

  • Know every saint to be a Noah and captain of the Ark; know companionship with these (worldly) people to be the Flood. 2225
  • هر ولی را نوح و کشتیبان شناس  ** صحبت این خلق را طوفان شناس 

  • Do not flee from lions and fierce dragons, (but) beware of friends and kinsmen.
  • کم گریز از شیر و اژدرهای نر  ** ز آشنایان و ز خویشان کن حذر 

  • They waste your time (when you are) face to face (with them), and your recollections of them devour (the time of) your absence (from them).
  • در تلاقی روزگارت می‌برند  ** یادهاشان غایبی‌ات می‌چرند 

  • Like a thirsty ass, the image of each one (in your phantasy) is licking up the sherbet of (spiritual) thought from the flagon of the body.
  • چون خر تشنه خیال هر یکی  ** از قف تن فکر را شربت‌مکی 

  • The (mental) image of those talebearers has sucked out of you the dew that you have (derived) from the Sea of Life.
  • نشف کرد از تو خیال آن وشات  ** شبنمی که داری از بحر الحیات 

  • The sign, then, of the absorption (drying up) of the water (sap) in the boughs is that they are not moved to sway (to and fro). 2230
  • پس نشان نشف آب اندر غصون  ** آن بود کان می‌نجنبد در رکون 

  • The limb of him who is free (detached from the world) is (like) a moist fresh bough: (if) you pull it in any direction, it is (easily) pulled.
  • عضو حر شاخ تر و تازه بود  ** می‌کشی هر سو کشیده می‌شود 

  • If you want a basket, you can make it (a basket); you can also make its neck a hoop;
  • گر سبد خواهی توانی کردنش  ** هم توانی کرد چنبر گردنش 

  • (But) when it has been sucked dry by the draining of (the sap from) its root, it does not come (readily) in the direction to which (your) command is pulling it.
  • چون شد آن ناشف ز نشف بیخ خود  ** ناید آن سویی که امرش می‌کشد 

  • Recite, then, from the Qur’án (the words) they stand up languidly, when the bough gets no medicinal (curative) treatment from its root.
  • پس بخوان قاموا کسالی از نبی  ** چون نیابد شاخ از بیخش طبی 

  • This symbol (allegory) is fiery, (but) I will cut it short and resume (the story of) the fakir and the treasure and the circumstances connected with it. 2235
  • آتشین است این نشان کوته کنم  ** بر فقیر و گنج و احوالش زنم 

  • You have seen the fire that burns every (dry) sapling; (now) see the fire of the Spirit by which phantasy is burnt.
  • آتشی دیدی که سوزد هر نهال  ** آتش جان بین کزو سوزد خیال