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3
2255-2304

  • گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل 2255
  • If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.
  • آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را
  • What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).
  • همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان
  • Even so every lust in the world, whether it be (for) riches or power or bread—
  • هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند
  • Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.
  • این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست
  • This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).
  • جز به اندازه‌ی ضرورت زین مگیر ** تا نگردد غالب و بر تو امیر 2260
  • Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you.
  • سر کشیدی تو که من صاحب‌دلم ** حاجت غیری ندارم واصلم
  • You scornfully refused (help), saying, “I am the owner of a (purified) heart: I have no need of any one else, I am united (with God).”
  • آنچنانک آب در گل سر کشد ** که منم آب و چرا جویم مدد
  • That is as though the water in the earth should scornfully refuse, saying, “I am the water, and why should I seek aid?”
  • دل تو این آلوده را پنداشتی ** لاجرم دل ز اهل دل برداشتی
  • You fancied this polluted (heart) was the (pure) heart; consequently you averted your heart from those possessed of (purified) hearts.
  • خود روا داری که آن دل باشد این ** کو بود در عشق شیر و انگبین
  • Do you indeed think it possible that this heart which is in love with milk and honey should be that (pure) heart?
  • لطف شیر و انگبین عکس دلست ** هر خوشی را آن خوش از دل حاصلست 2265
  • The deliciousness of milk and honey is the reflexion of the (pure) heart: from that heart the sweetness of every sweet thing is derived.
  • پس بود دل جوهر و عالم عرض ** سایه‌ی دل چون بود دل را غرض
  • Hence the heart is the substance, and the world is the accident: how should the heart's shadow (reflexion) be the object of the heart's desire?
  • آن دلی کو عاشق مالست و جاه ** یا زبون این گل و آب سیاه
  • Is that (pure heart) the heart that is enamoured of riches and power, or is submissive to this black earth and water (the body),
  • یا خیالاتی که در ظلمات او ** می‌پرستدشان برای گفت و گو
  • Or to vain fancies which it worships in the darkness for the sake of fame?
  • دل نباشد غیر آن دریای نور ** دل نظرگاه خدا وانگاه کور
  • The heart is naught but the Sea of Light: is the heart the place for vision of God—and then blind?
  • نه دل اندر صد هزاران خاص و عام ** در یکی باشد کدامست آن کدام 2270
  • The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?
  • ریزه‌ی دل را بهل دل را بجو ** تا شود آن ریزه چون کوهی ازو
  • Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.
  • دل محیطست اندرین خطه‌ی وجود ** زر همی‌افشاند از احسان و جود
  • The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.
  • از سلام حق سلامیها نثار ** می‌کند بر اهل عالم اختیار
  • It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.
  • هر که را دامن درستست و معد ** آن نثار دل بر آنکس می‌رسد
  • Whosoever's skirt is right and ready, the largesse of the heart comes to that person.
  • دامن تو آن نیازست و حضور ** هین منه در دامن آن سنگ فجور 2275
  • Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,
  • تا ندرد دامنت زان سنگها ** تا بدانی نقد را از رنگها
  • In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).
  • سنگ پر کردی تو دامن از جهان ** هم ز سنگ سیم و زر چون کودکان
  • You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).
  • از خیال سیم و زر چون زر نبود ** دامن صدقت درید و غم فزود
  • Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
  • کی نماید کودکان را سنگ سنگ ** تا نگیرد عقل دامنشان به چنگ
  • How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
  • پیر عقل آمد نه آن موی سپید ** مو نمی‌گنجد درین بخت و امید 2280
  • The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).
  • انکار کردن آن جماعت بر دعا و شفاعت دقوقی و پریدن ایشان و ناپیدا شدن در پرده‌ی غیب و حیران شدن دقوقی کی در هوا رفتند یا در زمین
  • How the company (of the Seven) took offence at Daqúqí's invocation and intercession, and flew away and disappeared in the Veil of the Unseen World; and how Daqúqí was bewildered (and did not know) whether they had gone into the air or on the earth.
  • چون رهید آن کشتی و آمد بکام ** شد نماز آن جماعت هم تمام
  • “When the ship was saved and (the voyagers) attained to their desire, simultaneously the (ritual) prayer of that company was finished.
  • فجفجی افتادشان با همدگر ** کین فضولی کیست از ما ای پدر
  • They began to murmur to one another, saying, ‘O father, which of us is this (interfering) busybody?’
  • هر یکی با آن دگر گفتند سر ** از پس پشت دقوقی مستتر
  • Each one spoke in secret to the other, (whilst they were) concealed (from view) behind Daqúqí's back,
  • گفت هر یک من نکردستم کنون ** این دعا نه از برون نه از درون
  • And each one said, ‘I did not make this invocation just now, either externally or internally.’
  • گفت مانا این امام ما ز درد ** بوالفضولانه مناجاتی بکرد 2285
  • He (one of the company) said, ‘It would seem that this Imám of ours, (moved) by grief, has meddlesomely offered an orison.’
  • گفت آن دیگر که ای یار یقین ** مر مرا هم می‌نماید این چنین
  • Said the other, ‘O thou who art familiar with (intuitive) certainty, so it appears to me too.
  • او فضولی بوده است از انقباض ** کرد بر مختار مطلق اعتراض
  • He has been meddlesome: (prompted) by distress he has interfered with Him who chooseth (as He pleaseth), the Absolute One.’
  • چون نگه کردم سپس تا بنگرم ** که چه می‌گویند آن اهل کرم
  • When I looked behind (me) to see what those noble ones were saying,
  • یک ازیشان را ندیدم در مقام ** رفته بودند از مقام خود تمام
  • I did not see one of them in their place: they had all gone from their place.
  • نه به چپ نه راست نه بالا نه زیر ** چشم تیز من نشد بر قوم چیر 2290
  • (They were) neither on the left nor on the right nor above nor below: my keen eye was unable to find the company (anywhere).
  • درها بودند گویی آب گشت ** نه نشان پا و نه گردی بدشت
  • You might say that they were pearls (which) had become water: there was neither footprint nor any dust (to show where they had gone) in the desert.
  • در قباب حق شدند آن دم همه ** در کدامین روضه رفتند آن رمه
  • At that moment they all (had) entered into the tents of God: into what garden had the troop (of them) gone?
  • درتحیر ماندم کین قوم را ** چون بپوشانید حق بر چشم ما
  • I remained in amazement as to how God caused this company to be concealed from mine eye.”
  • آنچنان پنهان شدند از چشم او ** مثل غوطه‌ی ماهیان در آب جو
  • In such wise did they vanish from his eye, like the plunge of fishes into the water of a stream.
  • سالها درحسرت ایشان بماند ** عمرها در شوق ایشان اشک راند 2295
  • During (many) years he continued to grieve for (the loss of) them; during (many) lifetimes he shed tears in longing for them.
  • تو بگویی مرد حق اندر نظر ** کی در آرد با خدا ذکر بشر
  • You may say, “How should a man of God bring into view the thought of (take any thought of) human beings beside God?”
  • خر ازین می‌خسپد اینجا ای فلان ** که بشر دیدی تو ایشان را نه جان
  • You are in a hole here, O so-and-so, because you have regarded them as flesh, not as spirit.
  • کار ازین ویران شدست ای مرد خام ** که بشر دیدی مر ایشان را چو عام
  • You have come to ruin, O foolish man, because like the vulgar you regarded them as human beings.
  • تو همان دیدی که ابلیس لعین ** گفت من از آتشم آدم ز طین
  • You have regarded (them) in the same way as the accursed Iblís (regarded Adam): he said, “I am of fire, (while) Adam is of earth.”
  • چشم ابلیسانه را یک دم ببند ** چند بینی صورت آخر چند چند 2300
  • Bandage your Satanic eye for one moment: how long, pray, will you regard the (external) form? How long, how long?
  • ای دقوقی با دو چشم همچو جو ** هین مبر اومید ایشان را بجو
  • O Daqúqí with (thy) streaming eyes, come, do not abandon hope: seek them!
  • هین بجو که رکن دولت جستن است ** هر گشادی در دل اندر بستن است
  • Come, seek (them), for search is the pillar (foundation) of fortune: every (joyous) expansion of the heart is involved in (painful) constriction.
  • از همه کار جهان پرداخته ** کو و کو می‌گو بجان چون فاخته
  • Unconcerned with all the business of the world, keep saying with (all) thy soul kú, kú, like the dove.
  • نیک بنگر اندرین ای محتجب ** که دعا را بست حق در استجب
  • Consider this well, O thou who art veiled (by worldliness), that God hath tied “invocation” to “I will answer.”