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3
1-50

  • O Light of the Truth, Husámu’ddín, bring (into verse and writing) this Third Book, for “three times” has become a sunna.
  • ای ضیاء الحق حسام الدین بیار ** این سوم دفتر که سنت شد سه بار
  • Open the treasury of mysteries; in respect of the Third Book leave excuses alone.
  • بر گشا گنجینه‌ی اسرار را ** در سوم دفتر بهل اعذار را
  • Thy power flows from the power of God, not from the veins which throb because of (bodily) heat.
  • قوتت از قوت حق می‌زهد ** نه از عروقی کز حرارت می‌جهد
  • This lamp, the sun, which is bright—it is not (made bright) by means of wick and cotton and oil.
  • این چراغ شمس کو روشن بود ** نه از فتیل و پنبه و روغن بود
  • The vault of heaven, which is so enduring, is not supported by any tent-rope or pillar. 5
  • سقف گردون کو چنین دایم بود ** نه از طناب و استنی قایم بود
  • The power of Gabriel was not from the kitchen; it was from beholding the Creator of existence.
  • قوت جبریل از مطبخ نبود ** بود از دیدار خلاق وجود
  • Likewise, know this power of the Abdál of God to be (derived) from God, not from viands and from trays (of food).
  • همچنان این قوت ابدال حق ** هم ز حق دان نه از طعام و از طبق
  • Their bodies too have been moulded of the Light, so that they have transcended the Spirit and the Angel.
  • جسمشان را هم ز نور اسرشته‌اند ** تا ز روح و از ملک بگذشته‌اند
  • Inasmuch as thou art endowed with the qualities of the Almighty, pass beyond the fire of the maladies (of the sensual self), like Khalíl.
  • چونک موصوفی باوصاف جلیل ** ز آتش امراض بگذر چون خلیل
  • To thee also the fire will become coolness and safety, O thou to whose complexion (constitution) the elements are slaves. 10
  • گردد آتش بر تو هم برد و سلام ** ای عناصر مر مزاجت را غلام
  • The elements are the substance of every complexion, but this complexion of thine is superior to every grade.
  • هر مزاجی را عناصر مایه‌است ** وین مزاجت برتر از هر پایه است
  • This complexion of thine is of the simple (uncompounded) world; it has now gathered up (amassed and absorbed) the attributes of Unity.
  • این مزاجت از جهان منبسط ** وصف وحدت را کنون شد ملتقط
  • Oh, alas, the area of the people's understandings is exceeding narrow: the people have no throat.
  • ای دریغا عرصه‌ی افهام خلق ** سخت تنگ آمد ندارد خلق حلق
  • O Light of the Truth, through the keenness of thy perception thy sweetmeat bestows a throat (even) on (one dull as) stone.
  • ای ضیاء الحق بحذق رای تو ** حلق بخشد سنگ را حلوای تو
  • Mount Sinai in the (Divine) epiphany gained a throat, so that it quaffed the wine; but it could not bear the wine. 15
  • کوه طور اندر تجلی حلق یافت ** تا که می نوشید و می را بر نتافت
  • Thereby the mountain was shattered and cloven asunder: have ye seen a mountain amble like a camel?
  • صار دکا منه وانشق الجبل ** هل رایتم من جبل رقص الجمل
  • Bestowal of mouthfuls comes (to pass) from every one to some one, (but) bestowal of a throat is the work of God alone.
  • لقمه‌بخشی آید از هر کس به کس ** حلق‌بخشی کار یزدانست و بس
  • He bestows a throat on the body and on the spirit; He bestows a separate throat for every part of you.
  • حلق بخشد جسم را و روح را ** حلق بخشد بهر هر عضوت جدا
  • This He bestows at the time when you become Majestical and become void of guile and deceit,
  • این گهی بخشد که اجلالی شوی ** وز دغا و از دغل خالی شوی
  • So that you will not tell the King's secret to any one nor pour out sugar before flies. 20
  • تا نگویی سر سلطان را به کس ** تا نریزی قند را پیش مگس
  • The secrets of the (Divine) Majesty are drunk in by the ear of that one who, like the lily, hath a hundred tongues and is dumb.
  • گوش آنکس نوشد اسرار جلال ** کو چو سوسن صدزبان افتاد و لال
  • The grace of God bestows a throat on the earth, to the end that it may drink water and make a hundred herbs to grow.
  • حلق بخشد خاک را لطف خدا ** تا خورد آب و بروید صد گیا
  • Again, He bestows on the creature of earth (the animal) a throat and lip, in order that it may eat its (the earth's) herbage in desire.
  • باز خاکی را ببخشد حلق و لب ** تا گیاهش را خورد اندر طلب
  • When the animal has eaten its herbage, it becomes fat: the animal becomes a mouthful for Man and goes (disappears).
  • چون گیاهش خورد حیوان گشت زفت ** گشت حیوان لقمه‌ی انسان و رفت
  • In turn it becomes earth and becomes a devourer of Man, when the spirit and the sight are separated from Man. 25
  • باز خاک آمد شد اکال بشر ** چون جدا شد از بشر روح و بصر
  • I beheld the atoms (of created existence) with their mouths all open: if I should tell of their food, it (the tale) would become long.
  • ذره‌ها دیدم دهانشان جمله باز ** گر بگویم خوردشان گردد دراز
  • Provisions have (their) provision from His bounty; His universal grace is the nourisher of them that nourish.
  • برگها را برگ از انعام او ** دایگان را دایه لطف عام او
  • He bestoweth gifts (of sustenance) on the gifts (which sustain life), for how should wheat spring forth without (receiving) any sustenance?
  • رزقها را رزقها او می‌دهد ** زانک گندم بی غذایی چون زهد
  • There is no end to the explanation of this matter. I have told a portion: you may know the (remaining) portions (by analogy).
  • نیست شرح این سخن را منتهی ** پاره‌ای گفتم بدانی پاره‌ها
  • Know that all the world is eating and eaten; know that those who have everlasting life (in God) are fortunate and accepted. 30
  • جمله عالم آکل و ماکول دان ** باقیان را مقبل و مقبول دان
  • This world and its inhabitants are (in the end) dispersed; that (other) world and its travellers are continuing (for ever).
  • این جهان و ساکنانش منتشر ** وان جهان و سالکانش مستمر
  • This world and its lovers are cut off; the people of that (other) world are eternalised and united.
  • این جهان و عاشقانش منقطع ** اهل آن عالم مخلد مجتمع
  • The (truly) noble, then, is he that gives to himself the Water of Life that remains unto everlasting.
  • پس کریم آنست کو خود را دهد ** آب حیوانی که ماند تا ابد
  • The noble one is (the very essence of) the good works which endure: he has been freed from a hundred banes and perils and fears.
  • باقیات الصالحات آمد کریم ** رسته از صد آفت و اخطار و بیم
  • If they (the noble) are thousands (externally), there is no more than one (in reality): ’tis not like the fancies of him that thinks of number. 35
  • گر هزارانند یک کس بیش نیست ** چون خیالاتی عدد اندیش نیست
  • (Both) the eater and the eaten have a throat and windpipe: (both) the victor and the vanquished have understanding and mental perception.
  • آکل و ماکول را حلقست و نای ** غالب و مغلوب را عقلست و رای
  • He (God) bestowed a throat on the rod of justice, (so that) it devoured all those many rods and ropes;
  • حلق بخشید او عصای عدل را ** خورد آن چندان عصا و حبل را
  • And in it was no increase from all that eating, because its eating and its form were not animal.
  • واندرو افزون نشد زان جمله اکل ** زانک حیوانی نبودش اکل و شکل
  • To Faith also He gave a throat like (that of) the rod, so that it devoured every vain fancy that was born.
  • مر یقین را چون عصا هم حلق داد ** تا بخورد او هر خیالی را که زاد
  • Hence the spiritual and intelligible things, like the concrete (sensible) things, have throats, and the giver of food to the throat of the spiritual and intelligible things is also (none but) God. 40
  • پس معانی را چو اعیان حلقهاست ** رازق حلق معانی هم خداست
  • Therefore from the Moon to the Fish there is nothing in creation that hath not a throat in respect of its drawing sustenance (from God).
  • پس ز مه تا ماهی هیچ از خلق نیست ** که بجذب مایه او را حلق نیست
  • (When) the spirit's throat is emptied of thought for the body, then its apportioned sustenance becomes Majestical.
  • حلق جان از فکر تن خالی شود ** آنگهان روزیش اجلالی شود
  • Know that the necessary condition (for gaining this sustenance) is the transformation of the (sensual) nature, for the death of evil men is (arises) from (their) evil nature.
  • شرط تبدیل مزاج آمد بدان ** کز مزاج بد بود مرگ بدان
  • When it has become natural to a human being to eat clay, he grows pale and ill-complexioned and sickly and miserable;
  • چون مزاج آدمی گل‌خوار شد ** زرد و بدرنگ و سقیم و خوار شد
  • (But) when his ugly nature has been transformed, the ugliness departs from his face, and he shines like a candle. 45
  • چون مزاج زشت او تبدیل یافت ** رفت زشتی از رخش چون شمع تافت
  • Where is a nurse for the suckling babe?—that with kindness she may sweeten the inner part of its mouth,
  • دایه‌ای کو طفل شیرآموز را ** تا بنعمت خوش کند پدفوز را
  • And, though she bar its way to her teat, may open up for it the way to a hundred gardens (of delight)?—
  • گر ببندد راه آن پستان برو ** برگشاید راه صد بستان برو
  • Because the teat has become to that feeble (infant) a barrier (separating it) from thousands of pleasures and dishes (of food) and loaves (of bread).
  • زانک پستان شد حجاب آن ضعیف ** از هزاران نعمت و خوان و رغیف
  • Our life, then, depends on weaning. Endeavour (to wean yourself) little by little. The discourse is (now) complete.
  • پس حیات ماست موقوف فطام ** اندک اندک جهد کن تم الکلام
  • When man was an embryo his nourishment was blood: in like fashion the true believer draws purity from filth. 50
  • چون جنین بد آدمی بد خون غذا ** از نجس پاکی برد ممن کذا