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805-829

  • آنک جو دید آب را نکند دریغ  ** خاصه آن کو دید آن دریا و میغ  805
  • He that has seen (found) a river does not grudge water (to the thirsty), especially he that has beheld that Sea and (those) Clouds.”
  • تمثیل مرد حریص نابیننده رزاقی حق را و خزاین و رحمت او را به موری کی در خرمنگاه بزرگ با دانه‌ی گندم می‌کوشد و می‌جوشد و می‌لرزد و به تعجیل می‌کشد و سعت آن خرمن را نمی‌بیند 
  • Comparison of the covetous man, who does not see the all-providingness of God and the (infinite) stores of His mercy, to an ant struggling with a single grain of wheat on a great threshing-floor and showing violent agitation and trembling and dragging it hurriedly along, unconscious of the amplitude of the threshing-floor.
  • مور بر دانه بدان لرزان شود  ** که ز خرمنهای خوش اعمی بود 
  • The ant trembles for a grain (of wheat) because it is blind to the goodly threshing-floors.
  • می‌کشد آن دانه را با حرص و بیم  ** که نمی‌بیند چنان چاش کریم 
  • It drags a grain along greedily and fearfully, for it does not see such a noble stack of winnowed wheat (as is there).
  • صاحب خرمن همی‌گوید که هی  ** ای ز کوری پیش تو معدوم شی 
  • The Owner of the threshing-floor is saying (to the ant), “Hey, thou who in thy blindness deemest nothing something,
  • تو ز خرمنهای ما آن دیده‌ای  ** که در آن دانه به جان پیچیده‌ای 
  • Thou hast regarded that (alone) as belonging to My threshing-floors, because thou art devoted with (all) thy soul to that (single) grain.”
  • ای به صورت ذره کیوان را ببین  ** مور لنگی رو سلیمان را ببین  810
  • O thou who in semblance art (insignificant as) a mote, look at Saturn; thou art a lame ant: go, look at Solomon.
  • تو نه‌ای این جسم تو آن دیده‌ای  ** وا رهی از جسم گر جان دیده‌ای 
  • Thou art not this body: thou art that (spiritual) Eye. If thou hast beheld the spirit, thou art delivered from the body.
  • آدمی دیده‌ست باقی گوشت و پوست  ** هرچه چشمش دیده است آن چیز اوست 
  • Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.
  • کوه را غرقه کند یک خم ز نم  ** منفذش چون باز باشد سوی یم 
  • A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.
  • چون به دریا راه شد از جان خم  ** خم با جیحون برآرد اشتلم 
  • When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).
  • زان سبب قل گفته‌ی دریا بود  ** هرچه نطق احمدی گویا بود  815
  • For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.
  • گفته‌ی او جمله در بحر بود  ** که دلش را بود در دریا نفوذ 
  • All his words were pearls of the Sea, for his heart had a passage into the Sea.
  • داد دریا چون ز خم ما بود  ** چه عجب در ماهیی دریا بود 
  • Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?
  • چشم حس افسرد بر نقش ممر  ** تش ممر می‌بینی و او مستقر 
  • The sensual eye is fixed on the form of the thoroughfare: thou regardest him as (only) a thoroughfare, while (in reality) he is the permanent resting-place.
  • این دوی اوصاف دید احولست  ** ورنه اول آخر آخر اولست 
  • This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.
  • هی ز چه معلوم گردد این ز بعث  ** بعث را جو کم کن اندر بعث بحث  820
  • Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.
  • شرط روز بعث اول مردنست  ** زانک بعث از مرده زنده کردنست 
  • The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”
  • جمله عالم زین غلط کردند راه  ** کز عدم ترسند و آن آمد پناه 
  • Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).
  • از کجا جوییم علم از ترک علم  ** از کجا جوییم سلم از ترک سلم 
  • Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
  • از کجا جوییم هست از ترک هست  ** از کجا جوییم سیب از ترک دست 
  • Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
  • هم تو تانی کرد یا نعم المعین  ** دیده‌ی معدوم‌بین را هست بین  825
  • O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.
  • دیده‌ای کو از عدم آمد پدید  ** ذات هستی را همه معدوم دید 
  • The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
  • این جهان منتظم محشر شود  ** گر دو دیده مبدل و انور شود 
  • (But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
  • زان نماید این حقایق ناتمام  ** که برین خامان بود فهمش حرام 
  • These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
  • نعمت جنات خوش بر دوزخمی  ** شد محرم گرچه حق آمد سخی 
  • Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.