English    Türkçe    فارسی   

1
3417-3466

  • هین مبادا غیرت آید از کمین ** سر نگون افتید در قعر زمین‌‌
  • Beware, lest (the Divine) jealousy come from ambush and ye fall headlong to the bottom of the earth.”
  • هر دو گفتند ای خدا فرمان تراست ** بی‌‌امان تو امانی خود کجاست‌‌
  • They both said, “O God, Thine is the command: without Thy security (protection) where indeed is any security?”
  • این همی‌‌گفتند و دلشان می‌‌طپید ** بد کجا آید ز ما نعم العبید
  • They were saying this, but their hearts were throbbing (with desire)—“How should evil come from us? Good servants (of God) are we!”
  • خار خار دو فرشته هم نهشت ** تا که تخم خویش بینی را نکشت‌‌ 3420
  • The prick of desire in the two angels did not leave (them) until it sowed the seed of self-conceit.
  • پس همی‌‌گفتند کای ارکانیان ** بی‌‌خبر از پاکی روحانیان‌‌
  • Then they were saying, “O ye that are composed of the (four) elements (and are) unacquainted with the purity of the spiritual beings,
  • ما بر این گردون تتقها می‌‌تنیم ** بر زمین آییم و شادروان زنیم‌‌
  • We are weaving veils (of worship and glorification of God) over this Heaven (in which we dwell), we will come to earth and set up the canopy,
  • عدل توزیم و عبادت آوریم ** باز هر شب سوی گردون بر پریم‌‌
  • We will deal justice and perform worship and every night we will fly up again to Heaven,
  • تا شویم اعجوبه‌‌ی دور زمان ** تا نهیم اندر زمین امن و امان‌‌
  • That we may become the wonder of the world, that we may establish safety and security on the earth.”
  • آن قیاس حال گردون بر زمین ** راست ناید فرق دارد در کمین‌‌ 3425
  • The analogy between the state of Heaven and (that of) the earth is inexact: it has a concealed difference.
  • در بیان آن که حال خود و مستی خود پنهان باید داشت از جاهلان‌‌
  • Explaining that one must keep one's own (spiritual) state and (mystical) intoxication hidden from the ignorant.
  • بشنو الفاظ حکیم پرده‌‌ای ** سر همانجا نه که باده خورده‌‌ای‌‌
  • Hearken to the words of the Sage (Hakím) who lived in seclusion, “Lay thy head in the same place where thou hast drunk the wine.”
  • چون که از میخانه مستی ضال شد ** تسخر و بازیچه‌‌ی اطفال شد
  • When the drunken man has gone astray from a tavern, he becomes the children's laughing-stock and plaything.
  • می‌‌فتد او سو به سو بر هر رهی ** در گل و می‌‌خنددش هر ابلهی‌‌
  • Whatever way he goes, he is falling in the mud, (now) on this side and (now) on that side, and every fool is laughing at him.
  • او چنین و کودکان اندر پی‌‌اش ** بی‌‌خبر از مستی و ذوق می‌‌اش‌‌
  • He (goes on) like this, while the children at his heels are without knowledge of his intoxication and the taste of his wine.
  • خلق اطفال‌‌اند جز مست خدا ** نیست بالغ جز رهیده از هوا 3430
  • All mankind are children except him that is intoxicated with God; none is grownup except him that is freed from sensual desire.
  • گفت دنیا لعب و لهو است و شما ** کودکید و راست فرماید خدا
  • He (God) said, “This world is a play and pastime, and ye are children”; and God speaks truth.
  • از لعب بیرون نرفتی کودکی ** بی‌‌ذکات روح کی باشد ذکی‌‌
  • If you have not gone forth from (taken leave of) play, you are a child: without purity of spirit how should he (any one) be fully intelligent?
  • چون جماع طفل دان این شهوتی ** که همی‌‌رانند اینجا ای فتی‌‌
  • Know, O youth, that the lust in which men are indulging here (in this world) is like the sexual intercourse of children.
  • آن جماع طفل چه بود بازیی ** با جماع رستمی و غازیی‌‌
  • What is the child's sexual intercourse? An idle play, compared with the sexual intercourse of a Rustam and a brave champion of Islam.
  • جنگ خلقان همچو جنگ کودکان ** جمله بی‌‌معنی و بی‌‌مغز و مهان‌‌ 3435
  • The wars of mankind are like children's fights—all meaningless, pithless, and contemptible.
  • جمله با شمشیر چوبین جنگشان ** جمله در لاینفعی آهنگشان‌‌
  • All their fights are (fought) with wooden swords, all their purposes are (centred) in futility;
  • جمله‌‌شان گشته سواره بر نیی ** کاین براق ماست یا دلدل پیی‌‌
  • They all are riding on a reed-cane (hobby-horse), saying, “This is our Buráq or mule that goes like Duldul.”
  • حامل‌‌اند و خود ز جهل افراشته ** راکب و محمول ره پنداشته‌‌
  • They are (really) carrying (their hobby-horses), but in their folly they have raised themselves on high: they have fancied themselves to be riders and carried along the road.
  • باش تا روزی که محمولان حق ** اسب تازان بگذرند از نه طبق‌‌
  • Wait till the day when those who are borne aloft by God shall pass, galloping, beyond the nine tiers (of Heaven)!
  • تعرج الروح إلیه و الملک ** من عروج الروح یهتز الفلک‌‌ 3440
  • “The spirit and the angels shall ascend to Him”: at the ascension of the spirit Heaven shall tremble.
  • همچو طفلان جمله‌‌تان دامن سوار ** گوشه‌‌ی دامن‌‌گرفته اسب‌‌وار
  • Like children, ye all are riding on your skirts: ye have taken hold of the corner of your skirt (to serve) as a horse.
  • از حق إن الظن لا يغنی رسید ** مرکب ظن بر فلک‌‌ها کی دوید
  • From God came (the text), “Verily, opinion doth not enable (you) to dispense (with the Truth)”: when did the steed of opinion run (mount) to the Heavens?
  • اغلب الظنین فی ترجیح ذا ** لا تماری الشمس فی توضیحها
  • While preferring (in case of doubt) the stronger of the two (alternative) opinions, do not doubt whether you see the sun when it is shining!
  • آن گهی بینید مرکبهای خویش ** مرکبی سازیده‌‌اید از پای خویش‌‌
  • At that time (when the spirit returns to God) behold your steeds! Ye have made a steed of your own foot.
  • وهم و فکر و حس و ادراک شما ** همچو نی دان مرکب کودک هلا 3445
  • Come, recognise that your imagination and reflection and sense-perception and apprehension are like the reed-cane on which children ride.
  • علمهای اهل دل حمالشان ** علمهای اهل تن احمالشان‌‌
  • The sciences of the mystics bear them (aloft); the sciences of sensual men are burdens to them.
  • علم چون بر دل زند یاری شود ** علم چون بر تن زند باری شود
  • When knowledge strikes on the heart (is acquired through mystical experience), it becomes a helper (yárí); when knowledge strikes on the body (is acquired through the senses), it becomes a burden (bárí).
  • گفت ایزد یحمل اسفاره ** بار باشد علم کان نبود ز هو
  • God hath said, “(Like an ass) laden with his books”: burdensome is the knowledge that is not from Himself.
  • علم کان نبود ز هو بی‌‌واسطه ** آن نپاید همچو رنگ ماشطه‌‌
  • The knowledge that is not immediately from Himself does not endure, (it is) like the tire woman's paint.
  • لیک چون این بار را نیکو کشی ** بار بر گیرند و بخشندت خوشی‌‌ 3450
  • But when you carry this burden well, the burden will be removed and you will be given (spiritual) joy.
  • هین مکش بهر هوا آن بار علم ** تا ببینی در درون انبار علم‌‌
  • Beware! Do not carry that burden of knowledge for the sake of selfish desire (but mortify yourself), so that you may behold the barn (store-house) of knowledge within (you),
  • تا که بر رهوار علم آیی سوار ** بعد از آن افتد ترا از دوش بار
  • So that you may mount the smooth-paced steed of knowledge, (and that) afterwards the burden may fall from your shoulder.
  • از هواها کی رهی بی‌‌جام هو ** ای ز هو قانع شده با نام هو
  • How wilt thou be freed from selfish desires without the cup of Hú (Him), O thou who hast become content with no more of Hú than the name of Hú?
  • از صفت و ز نام چه زاید خیال ** و آن خیالش هست دلال وصال‌‌
  • From attribute and name what comes to birth? Phantasy; and that phantasy shows the way to union with Him.
  • دیده‌‌ای دلال بی‌‌مدلول هیچ ** تا نباشد جاده نبود غول هیچ‌‌ 3455
  • Hast thou ever seen a subject that shows without (the existence of) an object that is shown: unless there is the road, there can never be the ghoul (which entices travelers to stray from the road).
  • هیچ نامی بی‌‌حقیقت دیده‌‌ای ** یا ز گاف و لام گل گل چیده‌‌ای‌‌
  • Hast thou ever seen a name without the reality (denoted by the name)? Or hast thou plucked a rose (gul) from the (letters) gáf and lám of (the word) gul?
  • اسم خواندی رو مسمی را بجو ** مه به بالا دان نه اندر آب جو
  • Thou hast pronounced the name: go, seek the thing named. Know that the moon is on high, not in the water of the stream.
  • گر ز نام و حرف خواهی بگذری ** پاک کن خود را ز خود هین یک سری‌‌
  • If thou wouldst pass beyond name and letter, oh, make thyself wholly purged of self.
  • همچو آهن ز آهنی بی‌‌رنگ شو ** در ریاضت آینه‌‌ی بی‌‌زنگ شو
  • Like (polished) iron, lose the ferruginous colour; become in thy ascetic discipline (like) a mirror without rust.
  • خویش را صافی کن از اوصاف خود ** تا ببینی ذات پاک صاف خود 3460
  • Make thyself pure from the attributes of self, that thou mayst behold thine own pure untarnished essence,
  • بینی اندر دل علوم انبیا ** بی‌‌کتاب و بی‌‌معید و اوستا
  • And behold within thy heart (all) the sciences of the prophets, without book and without preceptor and master.
  • گفت پیغمبر که هست از امتم ** کاو بود هم گوهر و هم همتم‌‌
  • The Prophet said, “Amongst my people are some who are one with me in nature and aspiration:
  • مر مرا ز آن نور بیند جانشان ** که من ایشان را همی‌‌بینم بدان‌‌
  • Their spirits behold me by the same light by which I am beholding them.”
  • بی‌‌صحیحین و احادیث و رواه ** بلکه اندر مشرب آب حیات‌‌
  • Without the two Sahíhs and Traditions and Traditionists; nay, (they behold him) in the place where they drink the Water of Life.
  • سر امسینا لکردیا بدان ** راز اصبحنا عرابیا بخوان‌‌ 3465
  • Know the secret of “In the evening I was a Kurd”; read the mystery of “In the morning I was an Arab.”
  • ور مثالی خواهی از علم نهان ** قصه گو از رومیان و چینیان‌‌
  • And if you desire a parable of the hidden knowledge, relate the story of the Greeks and the Chinese.
  • قصه‌‌ی مری کردن رومیان و چینیان در علم نقاشی و صورتگری‌‌
  • The story of the contention between the Greeks and the Chinese in the art of painting and picturing.