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1
3055-3104

  • Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity). 3055
  • هر که بر در او من و ما می‌‌زند ** رد باب است او و بر لا می‌‌تند
  • The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”
  • قصه‌‌ی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمی‌‌گشایم هیچ کس را از یاران نمی‌‌شناسم که او من باشد
  • A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”
  • آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد
  • He answered, “I.” The friend said, “Begone, ’tis not the time (for thee to come in): at a table like this there is no place for the raw.”
  • گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست‌‌
  • Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?
  • خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق‌‌
  • The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.
  • رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر
  • That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade. 3060
  • پخته گشت آن سوخته پس باز گشت ** باز گرد خانه‌‌ی همباز گشت‌‌
  • He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.
  • حلقه زد بر در به صد ترس و ادب ** تا بنجهد بی‌‌ادب لفظی ز لب‌‌
  • His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”
  • بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان‌‌
  • “Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.
  • گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا
  • The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”
  • نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ
  • ’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel. 3065
  • رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط
  • How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?
  • کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل‌‌
  • For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.
  • دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان‌‌
  • By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.
  • هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود
  • What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,
  • اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز
  • And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence. 3070
  • و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود
  • Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.
  • کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌
  • His least act, every day, is that He despatches three armies:
  • کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌
  • One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;
  • لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌
  • One army from the wombs to the Earth, that the world may be filled with male and female;
  • لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌
  • One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works. 3075
  • لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌
  • This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.
  • این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز
  • Description of Unification.
  • صفت توحید
  • His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”
  • گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌
  • The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’
  • رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌
  • K and N are pulling like a noose, that they may draw non-existence into great affairs.
  • کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌
  • Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect. 3080
  • پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر
  • Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.
  • گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد
  • Look at those two fellow-washermen: there is apparently a difference between that one and this:
  • آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌
  • The one has thrown the cotton garments into the water, while the other partner is drying them.
  • آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند
  • Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
  • باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند
  • Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement. 3085
  • لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا
  • Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
  • هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌
  • When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
  • چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد
  • The course of this water is above the mill: its going into the mill is for your sakes.
  • رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌
  • Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
  • چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند
  • The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart: 3090
  • ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌
  • It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
  • می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها
  • O God, do Thou reveal to the soul that place where speech is growing without letters,
  • ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌
  • That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—
  • تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌
  • An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.
  • عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا
  • (The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain. 3095
  • تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌
  • (The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon become like the moon that has waned.
  • باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌
  • Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.
  • باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌
  • The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.
  • علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد
  • Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.
  • ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌
  • The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded). 3100
  • امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌
  • This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).
  • این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد
  • How the lion punished the wolf who had shown disrespect in dividing (the prey).
  • ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود
  • That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).
  • گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز
  • ’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.
  • فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر
  • After that, the lion turned to the fox and said, “Divide this for eating.”
  • بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد