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2
838-862

  • Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
  • پس نظرگاه شعاع آن آهن است ** پس نظرگاه خدا دل نی تن است‏
  • Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
  • باز این دلهای جزوی چون تن است ** با دل صاحب دلی کاو معدن است‏
  • This argument wants much illustration and exposition, but I fear lest the opinion of the vulgar should stumble (and fall into error), 840
  • بس مثال و شرح خواهد این کلام ** لیک ترسم تا نلغزد وهم عام‏
  • (And) lest my goodness should be turned (by them) to badness;—even this that I have spoken was (from) naught but selflessness.
  • تا نگردد نیکویی ما بدی ** اینکه گفتم هم نبد جز بی‏خودی‏
  • The crooked shoe is better for the crooked foot; the beggar's power reaches only as far as the door.
  • پای کج را کفش کج بهتر بود ** مر گدا را دستگه بر در بود
  • How the King made trial of the two slaves whom he had recently purchased.
  • امتحان پادشاه به آن دو غلام که نو خریده بود
  • A King bought two slaves cheap, and conversed with one of the twain.
  • پادشاهی دو غلام ارزان خرید ** با یکی ز آن دو سخن گفت و شنید
  • He found him quick-witted and answering sweetly: what issues from the sugar-lip? Sugar-water.
  • یافتش زیرک دل و شیرین جواب ** از لب شکر چه زاید شکر آب‏
  • Man is concealed underneath his tongue: this tongue is the curtain over the gate of the soul. 845
  • آدمی مخفی است در زیر زبان ** این زبان پرده است بر درگاه جان‏
  • When a gust of wind has rolled up the curtain, the secret of the interior of the house is disclosed to us,
  • چون که بادی پرده را در هم کشید ** سر صحن خانه شد بر ما پدید
  • (And we see) whether in that house there are pearls or (grains of) wheat, a treasure of gold or whether all is snakes and scorpions;
  • کاندر آن خانه گهر یا گندم است ** گنج زر یا جمله مار و کژدم است‏
  • Or whether a treasure is there and a serpent beside it, since a treasure of gold is not without some one to keep watch.
  • یا در او گنج است و ماری بر کران ** ز انکه نبود گنج زر بی‏پاسبان‏
  • Without premeditation he (that slave) would speak in such wise as others after five hundred premeditations.
  • بی‏تامل او سخن گفتی چنان ** کز پس پانصد تامل دیگران‏
  • You would have said that in his inward part there was a sea, and that the whole sea was pearls of eloquence, 850
  • گفتی اندر باطنش دریاستی ** جمله دریا گوهر گویاستی‏
  • (And that) the light that shone from every pearl became a criterion for distinguishing between truth and falsehood.
  • نور هر گوهر کز او تابان شدی ** حق و باطل را از او فرقان شدی‏
  • (So) would the light of the Criterion (Universal Reason), (if it shone into our hearts), distinguish for us truth and falsehood and separate them mote by mote;
  • نور فرقان فرق کردی بهر ما ** ذره ذره حق و باطل را جدا
  • The light of the (Divine) Pearl would become the light of our eyes: both the question and the answer would be (would come) from us.
  • نور گوهر نور چشم ما شدی ** هم سؤال و هم جواب از ما بدی‏
  • (But) you have made your eyes awry and seen the moon's disk double: this gazing in perplexity is like the question.
  • چشم کژ کردی دو دیدی قرص ماه ** چون سؤال است این نظر در اشتباه‏
  • Make your eyes straight in the moonshine, so that you may see the moon as one. Lo, (that is) the answer. 855
  • راست گردان چشم را در ماهتاب ** تا یکی بینی تو مه را نک جواب‏
  • Your thought, (namely), "Do not see awry, look well!" is just the light and radiance of that Pearl.
  • فکرتت که کژ مبین نیکو نگر ** هست آن فکرت شعاع آن گهر
  • Whenever an answer comes to the heart through the ear, the eye says, “Hear it from me; let that (answer given through the ear) alone!”
  • هر جوابی کان ز گوش آید به دل ** چشم گفت از من شنو آن را بهل‏
  • The ear is a go-between, while the eye is possessed of union (immediate vision); the eye has direct experience (of reality), while the ear has (only) words (doctrine).
  • گوش دلاله ست و چشم اهل وصال ** چشم صاحب حال و گوش اصحاب قال‏
  • In the ear's hearing there is a transformation of qualities; in the eyes' seeing there is a transformation of essence.
  • در شنود گوش تبدیل صفات ** در عیان دیدها تبدیل ذات‏
  • If your knowledge of fire has been turned to certainty by words (alone), seek to be cooked (by the fire itself), and do not abide in the certainty (of knowledge derived from others). 860
  • ز آتش ار علمت یقین شد از سخن ** پختگی جو در یقین منزل مکن‏
  • There is no intuitive (actual) certainty until you burn; (if) you desire this certainty, sit down in the fire.
  • تا نسوزی نیست آن عین الیقین ** این یقین خواهی در آتش در نشین‏
  • When the ear is penetrating, it becomes an eye; otherwise, the word (of God) becomes entangled in the ear (and does not reach the heart).
  • گوش چون نافذ بود دیده شود ** ور نه قل در گوش پیچیده شود