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3
1138-1162

  • The cornerless corner of the heart is a King's highway: the radiance that is neither of the east nor of the west is (derived) from a Moon.
  • گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست

  • Why on this side and on that, like a beggar, O mountain of Reality, art thou seeking the echo?
  • تو ازین سو و از آن سو چون گدا ** ای که معنی چه می‌جویی صدا

  • Seek (the answer) from the same quarter to which, in the hour of pain, thou bendest low, crying repeatedly, “O my Lord!” 1140
  • هم از آن سو جو که وقت درد تو ** می‌شوی در ذکر یا ربی دوتو

  • In the hour of pain and death thou turnest in that direction: how, when thy pain is gone, art thou ignorant?
  • وقت درد و مرگ آن سو می‌نمی ** چونک دردت رفت چونی اعجمی

  • At the time of tribulation thou hast called unto God, (but) when the tribulation is gone, thou sayest, “Where is the way?”
  • وقت محنت گشته‌ای الله گو ** چونک محنت رفت گویی راه کو

  • This is because (thou dost not know God): every one that knows God without uncertainty is constantly engaged in that (commemoration of Him),
  • این از آن آمد که حق را بی گمان ** هر که بشناسد بود دایم بر آن

  • While he that is veiled in intellect and uncertainty is sometimes covered (inaccessible to spiritual emotion) and sometimes with his collar torn (in a state of rapture).
  • وانک در عقل و گمان هستش حجاب ** گاه پوشیدست و گه بدریده جیب

  • The particular (discursive) intellect is sometimes dominant, sometimes overthrown; the Universal Intellect is secure from the mischances of Time. 1145
  • عقل جزوی گاه چیره گه نگون ** عقل کلی آمن از ریب المنون

  • Sell intellect and talent and buy bewilderment (in God): betake thyself to lowliness, O son, not to Bukhárá!
  • عقل بفروش و هنر حیرت بخر ** رو به خواری نه بخارا ای پسر

  • Why have I steeped myself in the discourse, so that from story-telling I have become a story?
  • ما چه خود را در سخن آغشته‌ایم ** کز حکایت ما حکایت گشته‌ایم

  • I become naught and (unsubstantial as) a fable in making moan (to God), in order that I may gain influence over (the hearts of) them that prostrate themselves in prayer.
  • من عدم و افسانه گردم در حنین ** تا تقلب یابم اندر ساجدین

  • This (story of Moses and Pharaoh) is not a story in the eyes of the man of experience: it is a description of an actual (spiritual) state, and it is (equivalent to) the presence of the Friend of the Cave.
  • این حکایت نیست پیش مرد کار ** وصف حالست و حضور یار غار

  • That (phrase) “stories of the ancients,” which the disobedient (infidels) applied to the words of the Qur’án, was a mark of (their) hypocrisy. 1150
  • آن اساطیر اولین که گفت عاق ** حرف قرآن را بد آثار نفاق

  • The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present?
  • لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست

  • His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two.
  • ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست

  • One individual is to him father and to us son: the roof is below Zayd and above ‘Amr.
  • یک تنی او را پدر ما را پسر ** بام زیر زید و بر عمرو آن زبر

  • The relation of “below” and “above” arises from those two persons: as regards itself, the roof is one thing only.
  • نسبت زیر و زبر شد زان دو کس ** سقف سوی خویش یک چیزست بس

  • These expressions are not (exactly) similar to that (doctrine of spiritual timelessness): they are a comparison: the old words fall short of the new meaning. 1155
  • نیست مثل آن مثالست این سخن ** قاصر از معنی نو حرف کهن

  • Since there is no river-marge, close thy lips, O waterskin: this Sea of candy hath (ever) been without marge or shore.
  • چون لب جو نیست مشکا لب ببند ** بی لب و ساحل بدست این بحر قند

  • How Pharaoh sent (messengers) to the cities in search of the magicians.
  • فرستادن فرعون به مداین در طلب ساحران

  • When Moses had returned (home) and he (Pharaoh) remained (with his own people), he called his advisers and counsellors to his presence.
  • چونک موسی بازگشت و او بماند ** اهل رای و مشورت را پیش خواند

  • They deemed it right that the King and Ruler of Egypt should assemble them (the magicians) from all parts of Egypt.
  • آنچنان دیدند کز اطراف مصر ** جمع آردشان شه و صراف مصر

  • Thereupon he sent many men in every direction to collect the sorcerers.
  • او بسی مردم فرستاد آن زمان ** هر نواحی بهر جمع جادوان

  • In whatsoever region there was a renowned magician, he set flying towards him ten active couriers. 1160
  • هر طرف که ساحری بد نامدار ** کرد پران سوی او ده پیک کار

  • There were two youths, famous magicians: their magic penetrated into the heart of the moon.
  • دو جوان بودند ساحر مشتهر ** سحر ایشان در دل مه مستمر

  • They milked the moon publicly and openly; in their journeys they went mounted on a wine-jar.
  • شیر دوشیده ز مه فاش آشکار ** در سفرها رفته بر خمی سوار