English    Türkçe    فارسی   

3
2503-2527

  • The wicked man was killed and a whole world (of people) were quickened with life: every one became anew a (devoted) servant to God.
  • کشته شد ظالم جهانی زنده شد ** هر یکی از نو خدا را بنده شد

  • Explaining that Man’s fleshly soul is in the position of the murderer who had become a claimant on account of the cow, and that the slayer of the cow is the intellect, and that David is God or the Shaykh who is God’s vicar, by means, of whose strength and support it is possible to kill the wicked (murderer) and be enriched with (spiritual) daily bread that is not earned by labour and for which, there is no reckoning.
  • بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب

  • Kill your fleshly soul and make the world (spiritually) alive; it (your fleshly soul) has killed its master: make it (your) slave.
  • نفس خود را کش جهانی را زنده کن ** خواجه را کشتست او را بنده کن

  • Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief. 2505
  • مدعی گاو نفس تست هین ** خویشتن را خواجه کردست و مهین

  • The slayer of the cow is your intellect (rational soul): go, do not be offended with the’ slayer of the cow, (which is) your body.
  • آن کشنده‌ی گاو عقل تست رو ** بر کشنده گاو تن منکر مشو

  • The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.
  • عقل اسیرست و همی خواهد ز حق ** روزیی بی رنج و نعمت بر طبق

  • Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil
  • روزی بی رنج او موقوف چیست ** آنک بکشد گاو را کاصل بدیست

  • The fleshly soul says, “How shouldst thou kill my ‘cow’?-because the “cow” of the fleshly soul is the (outward) form of the body.
  • نفس گوید چون کشی تو گاو من ** زانک گاو نفس باشد نقش تن

  • The intellect, (typified by) the master’s son, is left destitute, (while) the fleshly soul, (typified by) the murderer, has become a master and leader. 2510
  • خواجه‌زاده‌ی عقل مانده بی‌نوا ** نفس خونی خواجه گشت و پیشوا

  • Do you know what is the daily bread (won) without toil? It is the food of spirits and the daily bread of the prophet.
  • روزی بی‌رنج می‌دانی که چیست ** قوت ارواحست و ارزاق نبیست

  • But it depends upon sacrificing the cow: know (that) the (spiritual) treasure (is found) in (sacrifice of) the cow, O you who dig in (holes and) corners!
  • لیک موقوفست بر قربان گاو ** گنج اندر گاو دان ای کنج‌کاو

  • Yesternight I ate something; otherwise, I would have given the reins entirely into the hand of your understanding’.
  • دوش چیزی خورده‌ام ور نه تمام ** دادمی در دست فهم تو زمام

  • (The words), ‘ yesternight I ate something,” are an idle tale: whatsoever comes (to pass) is from the secret chamber (of Divine Destiny).
  • دوش چیزی خورده‌ام افسانه است ** هرچه می‌آید ز پنهان خانه است

  • Wherefore have we fixed our eyes on (secondary) causes, if we have learned from those with beauteous eyes how to glance amorously? 2515
  • چشم بر اسباب از چه دوختیم ** گر ز خوش‌چشمان کرشم آموختیم

  • Over the (secondary) causes there are other (primary) causes: do not look at the (secondary) cause; let thy gaze fall on that (primary cause).
  • هست بر اسباب اسبابی دگر ** در سبب منگر در آن افکن نظر

  • The prophets came in order to cut (the cords of secondary) causes: they flung their miracles at Saturn (in the Seventh Heaven).
  • انبیا در قطع اسباب آمدند ** معجزات خویش بر کیوان زدند

  • Without cause (means) they clove the sea asunder; without sowing they found heaps of corn.
  • بی‌سبب مر بحر را بشکافتند ** بی زراعت چاش گندم یافتند

  • Sand, too, was turned into flour by their work; goat’s hair became silk as it was pulled (from the hide).
  • ریگها هم آرد شد از سعیشان ** پشم بز ابریشم آمد کش‌کشان

  • The whole of the Qur’án consists in (is concerned with) the cutting off of (secondary) causes: (its theme is) the glory of the poor (prophet or saint) and the destruction of (those like) Abú Lahab. 2520
  • جمله قرآن هست در قطع سبب ** عز درویش و هلاک بولهب

  • A swift drops two or three pebbles and shatters the mighty host of Abyssinia:
  • مرغ بابیلی دو سه سنگ افکند ** لشکر زفت حبش را بشکند

  • The pebble of a bird that flies aloft lays low the elephant, riddled with holes (wounds).
  • پیل را سوراخ سوراخ افکند ** سنگ مرغی کو به بالا پر زند

  • (God said), “Inflict (a blow with) the tail of the killed cow upon the murdered man, in order that at the same moment he may come to life (again) in the winding-sheet,
  • دم گاو کشته بر مقتول زن ** تا شود زنده همان دم در کفن

  • (And that) he whose throat was cut may spring up from his place and seek (vengeance for) his blood from the shedder of his blood
  • حلق‌ببریده جهد از جای خویش ** خون خود جوید ز خون‌پالای خویش

  • In like manner, from the beginning of the Qur’án to the end, ‘tis (wholly concerned with) the abandonment of (secondary) causes and means. And (now) farewell (to this subject). 2525
  • همچنین ز آغاز قرآن تا تمام ** رفض اسبابست و علت والسلام

  • The explanation (of the mystery) thereof is not (given) by the meddlesome intellect: do service (to God), in order that it may become clear to you.
  • کشف این نه از عقل کارافزا شود ** بندگی کن تا ترا پیداشود

  • The philosopher is in bondage to things perceived by the intellect; (but) the ‘pure (saint) is he that rides as a prince on the Intellect of intellect
  • بند معقولات آمد فلسفی ** شهسوار عقل عقل آمد صفی