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6
3162-3211

  • گر بود داد خسان افزون ز ریگ  ** تو بمیری وآن بماند مردریگ 
  • Though the gifts of the base (worldlings) be more (in number) than the sands, (yet) you will die and they will be left behind as an inheritance.
  • عکس آخر چند پاید در نظر  ** اصل بینی پیشه کن ای کژنگر 
  • After all, how long does a reflexion remain in view? Make a practice of contemplating the origin (of the reflexion), O you who look awry.
  • حق چو بخشش کرد بر اهل نیاز  ** با عطا بخشیدشان عمر دراز 
  • When God bestows bounty on those who supplicate Him in their need, together with His gift He bestows on them a long life.
  • خالدین شد نعمت و منعم علیه  ** محیی الموتاست فاجتازوا الیه  3165
  • (Both) the benefit and the beneficiary are made enduring for ever. ’Tis He that brings the dead to life, so repair unto Him.
  • داد حق با تو در آمیزد چو جان  ** آنچنان که آن تو باشی و تو آن 
  • The gifts of God are mingled with you like the spirit, in such wise that you are they and they are you.
  • گر نماند اشتهای نان و آب  ** بدهدت بی این دو قوت مستطاب 
  • If you have no more appetite for bread and water, He will give you goodly nourishment without these twain.
  • فربهی گر رفت حق در لاغری  ** فربهی پنهانت بخشد آن سری 
  • If your fatness is gone, God will give you from yonder a (spiritual) fatness concealed in (bodily) leanness.
  • چون پری را قوت از بو می‌دهد  ** هر ملک را قوت جان او می‌دهد 
  • Since He gives the peri nourishment from scent and gives every angel nourishment from spirit,
  • جان چه باشد که تو سازی زو سند  ** حق به عشق خویش زنده‌ت می‌کند  3170
  • What is the (animal) soul that you should make a support of (should rely upon) it? God will make you living by His love.
  • زو حیات عشق خواه و جان مخواه  ** تو ازو آن رزق خواه و نان مخواه 
  • Ask of Him the life of love and do not ask for the (animal) soul: ask of Him that (spiritual) provision and do not ask for bread.
  • خلق را چون آب دان صاف و زلال  ** اندر آن تابان صفات ذوالجلال 
  • Know that (the world of) created beings is like pure and limpid water in which the attributes of the Almighty are shining.
  • علمشان و عدلشان و لطفشان  ** چون ستاره‌ی چرخ در آب روان 
  • Their knowledge and their justice and their clemency are like a star of heaven (reflected) in running water.
  • پادشاهان مظهر شاهی حق  ** فاضلان مرآت آگاهی حق 
  • Kings are the theatre for the manifestation of God's kingship; the learned (divines) are the mirrors for God's wisdom.
  • قرنها بگذشت و این قرن نویست  ** ماه آن ماهست آب آن آب نیست  3175
  • Generations have passed away, and this is a new generation: the moon is the same moon, the water is not the same water.
  • عدل آن عدلست و فضل آن فضل هم  ** لیک مستبدل شد آن قرن و امم 
  • The justice is the same justice, and the learning is the same learning too; but those generations and peoples have been changed (supplanted by others).
  • قرنها بر قرنها رفت ای همام  ** وین معانی بر قرار و بر دوام 
  • Generations on generations have gone, O sire, but these Ideas (Divine attributes) are permanent and everlasting.
  • آن مبدل شد درین جو چند بار  ** عکس ماه و عکس اختر بر قرار 
  • The water in this channel has been changed many times: the reflexion of the moon and of the stars remains unaltered.
  • پس بنااش نیست بر آب روان  ** بلک بر اقطار عرض آسمان 
  • Therefore its foundation is not in the running water; nay, but in the regions of the breadth (wide expanse) of Heaven.
  • این صفتها چون نجوم معنویست  ** دانک بر چرخ معانی مستویست  3180
  • These attributes are like Ideal stars: know that they are stablished in the sphere of the Ideas (Realities).
  • خوب‌رویان آینه‌ی خوبی او  ** عشق ایشان عکس مطلوبی او 
  • The beauteous are the mirror of His beauty: love for them is the reflexion of the desire of which He is the (real) object.
  • هم به اصل خود رود این خد و خال  ** دایما در آب کی ماند خیال 
  • This cheek and mole goes (back) to the Source thereof: how should a phantom continue in the water for ever?
  • جمله تصویرات عکس آب جوست  ** چون بمالی چشم خود خود جمله اوست 
  • The whole sum of pictured forms (phenomena) is a (mere) reflexion in the water of the river: when you rub your eye, (you will perceive that) all of them are really He.
  • باز عقلش گفت بگذار این حول  ** خل دوشابست و دوشابست خل 
  • Again, his (the debtor's) reason said (to him), “Abandon this seeing double: vinegar is grape-syrup and grape-syrup is vinegar.
  • خواجه را چون غیر گفتی از قصور  ** شرم‌دار ای احول از شاه غیور  3185
  • Since, from defect (of vision), you have called the Khwája ‘other’ (than God), be ashamed (contrite) before the jealous King, O man of double sight.
  • خواجه را که در گذشتست از اثیر  ** جنس این موشان تاریکی مگیر 
  • Do not suppose the Khwája, who has passed beyond the aether (the ninth celestial sphere), to be homogeneous with these mice of darkness.
  • خواجه‌ی جان بین مبین جسم گران  ** مغز بین او را مبینش استخوان 
  • Regard the Khwája as spirit, do not regard him as gross body: regard him as marrow, do not regard him as bone.
  • خواجه را از چشم ابلیس لعین  ** منگر و نسبت مکن او را به طین 
  • Do not look at the Khwája with the eye of Iblís the accursed, and do not relate him (refer his origin) to clay.
  • همره خورشید را شب‌پر مخوان  ** آنک او مسجود شد ساجد مدان 
  • Do not call the fellow-traveller of the Sun ‘a bat’: do not call him who was worshipped (by the angels) a worshipper (of the material).
  • عکس‌ها را ماند این و عکس نیست  ** در مثال عکس حق بنمودنیست  3190
  • This (Khwája) resembles the (other) reflexions; but (in reality) ’tis not a reflexion, ’tis the appearance of God in the likeness of a reflexion.
  • آفتابی دید او جامد نماند  ** روغن گل روغن کنجد نماند 
  • He beheld a Sun and remained frozen no more: the oil of roses was no longer (mingled with) oil of sesame.
  • چون مبدل گشته‌اند ابدال حق  ** نیستند از خلق بر گردان ورق 
  • Since the Abdál (Lieutenants) of God have been transmuted, they are not (to be reckoned) among created beings: turn over a (new) leaf!
  • قبله‌ی وحدانیت دو چون بود  ** خاک مسجود ملایک چون شود 
  • How should the qibla (object of worship), namely, the (Divine) Unity, be two? How should earth be worshipped by the angels?
  • چون درین جو دیدعکس سیب مرد  ** دامنش را دید آن پر سیب کرد 
  • When a man sees the reflexion of apples in this river, and the sight of them fills his skirt with (real) apples,
  • آنچ در جو دید کی باشد خیال  ** چونک شد از دیدنش پر صد جوال  3195
  • How should that which he saw in the river be a phantom, when a hundred sacks have been filled by his vision?
  • تن مبین و آن مکن کان بکم و صم  ** کذبوا بالحق لما جائهم 
  • Do not regard the body, and do not act like those dumb and deaf men (who) disbelieved in the Truth when it came to them.
  • ما رمیت اذ رمیت احمد بدست  ** دیدن او دیدن خالق شدست 
  • The Khwája is (the God-man of whom God said) Thou didst not throw when thou threwest: to see him is to see the Creator.
  • خدمت او خدمت حق کردنست  ** روز دیدن دیدن این روزنست 
  • To serve him is to serve God: to see this window is to see the Daylight;
  • خاصه این روزن درخشان از خودست  ** نی ودیعه‌ی آفتاب و فرقدست 
  • Especially (as) this window is resplendent of itself: nothing (no light) is deposited (therein) by the sun and the Farqad (stars).
  • هم از آن خورشید زد بر روزنی  ** لیک از راه و سوی معهود نی  3200
  • From that (Divine) Sun, too, (beams) strike upon a window, but not in the ordinary way and direction.
  • در میان شمس و این روزن رهی  ** هست روزنها نشد زو آگهی 
  • Between the Sun and this window there is a way; (but) the (other) windows are not acquainted with it,
  • تا اگر ابری بر آید چرخ‌پوش  ** اندرین روزن بود نورش به جوش 
  • So that, if a cloud arise and cover the sky, in this window its (the Sun's) light will (still) be coruscating.
  • غیر راه این هوا و شش جهت  ** در میان روزن و خور مالفت 
  • There is familiarity between the window and the Sun, otherwise than (by) the way of this atmosphere and the six directions.
  • مدحت و تسبیح او تسبیح حق  ** میوه می‌روید ز عین این طبق 
  • To praise and glorify him (the Perfect Man) is to glorify God: the fruit is growing out of the essential nature of this tray.
  • سیب روید زین سبد خوش لخت لخت  ** عیب نبود گر نهی نامش درخت  3205
  • Apples grow from this basket in fine variety: ’tis no harm if you bestow on it the name ‘tree.’
  • این سبد را تو درخت سیب خوان  ** که میان هر دو راه آمد نهان 
  • Call this basket ‘the Apple-tree,’ for between the two there is a hidden way.
  • آنچ روید از درخت بارور  ** زین سبد روید همان نوع از ثمر 
  • That which grows from the fruit-bearing Tree—the same kind of fruit grows from this basket.
  • پس سبد را تو درخت بخت بین  ** زیر سایه‌ی این سبد خوش می‌نشین 
  • Therefore regard the basket as the Tree of Fortune and sit happily under the shade (protection) of this basket.
  • نان چو اطلاق آورد ای مهربان  ** نان چرا می‌گوییش محموده خوان 
  • When bread produces looseness (acts as a laxative), why call it bread, O kindly man? Call it scammony.
  • خاک ره چون چشم روشن کرد و جان  ** خاک او را سرمه بین و سرمه دان  3210
  • When the dust on the road illumines the eye and the spirit, regard its dust as collyrium and know that it is collyrium.
  • چون ز روی این زمین تابد شروق  ** من چرا بالا کنم رو در عیوق 
  • When the sunrise shines forth from the face of this earth, why should I lift up my face to (the star) ‘Ayyúq?