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5
1278-1287

  • It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.
  • پرتو شیخ آمد و منهل ز شیخ  ** فیض شادی نه از مریدان بل ز شیخ 
  • Like a basket in water or a (ray of) light on glass: if they think it (comes) from themselves, ’tis (owing to) defect (of intelligence).
  • چون سبد در آب و نوری بر زجاج  ** گر ز خود دانند آن باشد خداج 
  • When it (the basket) is separated from the river, that perverse one will recognise that the sweet water within it was from the river; 1280
  • چون جدا گردد ز جو داند عنود  ** که اندرو آن آب خوش از جوی بود 
  • The glass also will recognise, at the setting (of the moon), that those beams (of light) were from the beauteous shining moon.
  • آبگینه هم بداند از غروب  ** که آن لمع بود از مه تابان خوب 
  • When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.
  • چونک چشمش را گشاید امر قم  ** پس بخندد چون سحر بار دوم 
  • He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,
  • خنده‌ش آید هم بر آن خنده‌ی خودش  ** که در آن تقلید بر می‌آمدش 
  • And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,
  • گوید از چندین ره دور و دراز  ** کین حقیقت بود و این اسرار و راز 
  • How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion? 1285
  • من در آن وادی چگونه خود ز دور  ** شادیی می‌کردم از عمیا و شور 
  • What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
  • من چه می‌بستم خیال و آن چه بود  ** درک سستم سست نقشی می‌نمود 
  • Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?
  • طفل راه را فکرت مردان کجاست  ** کو خیال او و کو تحقیق راست