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6
141-165

  • جلوه کردی هیچ تو بر آسمان  ** خوبی روی و اصابت در گمان 
  • Didst thou ever display to heaven thy beauty of countenance and thy sureness of judgement in (matters of) opinion?
  • پیش صورتهای حمام ای ولد  ** عرضه کردی هیچ سیم‌اندام خود 
  • Didst thou ever, O son, offer thy silvery limbs to the pictured forms in the bath-house?
  • بگذری زان نقشهای هم‌چو حور  ** جلوه آری با عجوز نیم‌کور 
  • (No); thou leavest those houri-like figures and displayest thyself to a half-blind old woman.
  • در عجوزه چیست که ایشان را نبود  ** که ترا زان نقشها با خود ربود 
  • What is there in the old woman that was not in them, so that she rapt thee away from those figures (and attracted thee) to herself?
  • تو نگویی من بگویم در بیان  ** عقل و حس و درک و تدبیرست و جان  145
  • (If) thou wilt not say (what it is), I will tell (thee) plainly: ’tis reason and sense and perception and consideration and soul.
  • در عجوزه جان آمیزش‌کنیست  ** صورت گرمابه‌ها را روح نیست 
  • In the old woman there is a soul that mingles (with the body): the pictured forms in the hot-baths have no (rational) spirit.
  • صورت گرمابه گر جنبش کند  ** در زمان او از عجوزه بر کند 
  • If the pictured form in the hot-bath should move, it would at once separate thee from the old woman.
  • جان چه باشد با خبر از خیر و شر  ** شاد با احسان و گریان از ضرر 
  • What is soul? (Soul is) conscious of good and evil, rejoicing on account of kindness, weeping on account of injury.
  • چون سر و ماهیت جان مخبرست  ** هر که او آگاه‌تر با جان‌ترست 
  • Since consciousness is the inmost nature and essence of the soul, the more aware one is the more spiritual is he.
  • روح را تاثیر آگاهی بود  ** هر که را این بیش اللهی بود  150
  • Awareness is the effect of the spirit: any one who has this in excess is a man of God.
  • چون خبرها هست بیرون زین نهاد  ** باشد این جانها در آن میدان جماد 
  • Since there are consciousnesses beyond this (bodily) nature, in that (spiritual) arena these (sensual) souls are (like) inanimate matter.
  • جان اول مظهر درگاه شد  ** جان جان خود مظهر الله شد 
  • The first soul is the theatre of the (Divine) court; the Soul of the soul is verily the theatre of God (Himself).
  • آن ملایک جمله عقل و جان بدند  ** جان نو آمد که جسم آن بدند 
  • The angels were entirely reason and spirit (till) there came a new Spirit of which they were the body.
  • از سعادت چون بر آن جان بر زدند  ** هم‌چو تن آن روح را خادم شدند 
  • When, by happy fortune, they attached themselves to that Spirit, they became subservient to that Spirit, as the body (is subservient to the spirit dwelling in it).
  • آن بلیس از جان از آن سر برده بود  ** یک نشد با جان که عضو مرده بود  155
  • Hence Iblís (Satan) had turned his head away from the Spirit: he did not become one with it because he was a dead limb.
  • چون نبودش آن فدای آن نشد  ** دست بشکسته مطیع جان نشد 
  • Since he had it not, he did not become devoted to it: the broken hand does not obey the spirit (which rules the body).
  • جان نشد ناقص گر آن عضوش شکست  ** کان بدست اوست تواند کرد هست 
  • (But) the Spirit is not impaired though its limb is broken, for that (limb) is in its power, and it can bring it to life.
  • سر دیگر هست کو گوش دگر  ** طوطیی کو مستعد آن شکر 
  • There is another mystery (to be told), (but) where is another ear? Where is a parrot capable of (eating) that sugar?
  • طوطیان خاص را قندیست ژرف  ** طوطیان عام از آن خور بسته طرف 
  • For the elect parrots there is a profound (occult) candy: to that food the eyes of the vulgar parrots are closed.
  • کی چشد درویش صورت زان زکات  ** معنیست آن نه فعولن فاعلات  160
  • How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics).
  • از خر عیسی دریغش نیست قند  ** لیک خر آمد به خلقت که پسند 
  • Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
  • قند خر را گر طرب انگیختی  ** پیش خر قنطار شکر ریختی 
  • If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
  • معنی نختم علی افواههم  ** این شناس اینست ره‌رو را مهم 
  • Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
  • تا ز راه خاتم پیغامبران  ** بوک بر خیزد ز لب ختم گران 
  • That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
  • ختمهایی که انبیا بگذاشتند  ** آن بدین احمدی برداشتند  165
  • The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed).