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3
26-75

  • 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
  • Through (his) being weaned from blood, his nourishment became milk; and through (his) being weaned from milk, he became a taker of (solid) food.
  • از فطام خون غذااش شیر شد ** وز فطام شیر لقمه‌گیر شد
  • And through (his) being weaned from food he becomes (a sage) like Luqmán; he becomes a seeker (hunter) of the hidden game.
  • وز فطام لقمه لقمانی شود ** طالب اشکار پنهانی شود
  • If any one were to say to the embryo in the womb, “Outside is a world exceedingly well-ordered,
  • گر جنین را کس بگفتی در رحم ** هست بیرون عالمی بس منتظم
  • A pleasant earth, broad and long, wherein are a hundred delights and so many things to eat,
  • یک زمینی خرمی با عرض و طول ** اندرو صد نعمت و چندین اکول
  • Mountains and seas and plains, fragrant orchards, gardens and sown fields, 55
  • کوهها و بحرها و دشتها ** بوستانها باغها و کشتها
  • A sky very lofty and full of light, sun and moonbeams and a hundred stars.
  • آسمانی بس بلند و پر ضیا ** آفتاب و ماهتاب و صد سها
  • From the south-wind and from the north-wind and from the west-wind the gardens have (the appearance of) wedding-feasts and banquets.
  • از جنوب و از شمال و از دبور ** باغها دارد عروسیها و سور
  • Its marvels come not into (are beyond) description: why art thou in tribulation in this darkness?
  • در صفت ناید عجایبهای آن ** تو درین ظلمت چه‌ای در امتحان
  • (Why) dost thou drink blood on the gibbet of this narrow place (the womb) in the midst of confinement and filth and pain?”—
  • خون خوری در چارمیخ تنگنا ** در میان حبس و انجاس و عنا
  • It (the embryo), in virtue of its present state, would be incredulous, and would turn away from this message and would disbelieve it, 60
  • او بحکم حال خود منکر بدی ** زین رسالت معرض و کافر شدی
  • Saying, “This is absurd and is a deceit and delusion,” because the mind of the blind can not conceive (such a thing).
  • کین محالست و فریبست و غرور ** زانک تصویری ندارد وهم کور
  • Inasmuch as its (the embryo's) perception has not seen anything of the kind, its incredulous perception would not listen (to the truth);
  • جنس چیزی چون ندید ادراک او ** نشنود ادراک منکرناک او
  • Just as in this world the Abdál speak of that (other) world to the common folk,
  • همچنانک خلق عام اندر جهان ** زان جهان ابدال می‌گویندشان
  • Saying, “This world is an exceeding dark and narrow pit; outside is a world without scent or colour”:
  • کین جهان چاهیست بس تاریک و تنگ ** هست بیرون عالمی بی بو و رنگ
  • Naught (of their words) entered into the ear of a single one of them, for this (sensual) desire is a barrier huge and stout. 65
  • هیچ در گوش کسی زیشان نرفت ** کین طمع آمد حجاب ژرف و زفت
  • Desire closes the ear (and hinders it) from hearing; self-interest closes the eye (and hinders it) from beholding,
  • گوش را بندد طمع از استماع ** چشم را بندد غرض از اطلاع
  • Even as, in the case of the embryo, desire for the blood which is its nourishment in the low abodes
  • همچنانک آن جنین را طمع خون ** کان غذای اوست در اوطان دون
  • Debarred it from (hearkening to) the news of this world: it knows no breakfast but blood.
  • از حدیث این جهان محجوب کرد ** غیر خون او می‌نداند چاشت خورد
  • Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor.
  • قصه‌ی خورندگان پیل‌بچه از حرص و ترک نصیحت ناصح
  • Hast thou heard that in India a sage espied a party of friends?
  • آن شنیدی تو که در هندوستان ** دید دانایی گروهی دوستان
  • Left hungry, lacking provisions, and naked, they were coming from travel on a far road. 70
  • گرسنه مانده شده بی‌برگ و عور ** می‌رسیدند از سفر از راه دور
  • His wisdom's love was stirred (within him), and he gave them a fair greeting and blossomed like a rose-bush.
  • مهر داناییش جوشید و بگفت ** خوش سلامیشان و چون گلبن شکفت
  • “I know,” he said, “that anguish has gathered upon you from this Karbalá (of suffering) in consequence of hunger and emptiness;
  • گفت دانم کز تجوع وز خلا ** جمع آمد رنجتان زین کربلا
  • But, for God's sake, for God's sake, O illustrious company, let not your food be the young of the elephant!
  • لیک الله الله ای قوم جلیل ** تا نباشد خوردتان فرزند پیل
  • The elephant is in this direction that ye are now going; do not tear in pieces the elephant's offspring, but hearken (to me).
  • پیل هست این سو که اکنون می‌روید ** پیل‌زاده مشکرید و بشنوید
  • The young elephants are on your road: to hunt them down is what your hearts desire exceedingly. 75
  • پیل‌بچگانند اندر راهتان ** صید ایشان هست بس دلخواهتان