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2
2809-2818

  • He (the householder) said, “You are an artful knave or else you are a fool; nay, you are a thief and cognisant of this affair.
  • گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی‏
  • I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’” 2810
  • خصم خود را می‏کشیدم من کشان ** تو رهانیدی و را کاینک نشان‏
  • You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
  • تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات‏
  • The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
  • صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات‏
  • Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
  • واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر
  • When your head is at the bottom of the river, how will your eye fall on the colour of the water?
  • چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت‏
  • And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange). 2815
  • ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر
  • The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
  • طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان‏
  • If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
  • مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب‏
  • Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
  • هم گناهی کرده باشد آن وزیر ** بی‏سبب نبود تغیر ناگزیر