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3
3555-3604

  • “(The body is) a narrow house, and the soul within is cramped: He (God) ruined it in order that He might make a royal palace. 3555
  • خانه‌ی تنگ و درون جان چنگ‌لوک ** کرد ویران تا کند قصر ملوک
  • I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.
  • چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم
  • Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.
  • گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم
  • My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,
  • مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش
  • So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”
  • تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز
  • If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison. 3560
  • درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود
  • The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”
  • حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص
  • Whatever mothers (bodies) there are under the sky—mineral, animal, or vegetable—
  • هرچه زیر چرخ هستند امهات ** از جماد و از بهیمه وز نبات
  • They are heedless, every one, of another's pain, except those persons that are discerning and perfect.
  • هر یکی از درد غیری غافل اند ** جز کسانی که نبیه و کامل‌اند
  • How should the man with a bushy beard know of his own house that which the man with a few hairs on his chin knows of (other) people's houses?
  • آنچ کوسه داند از خانه‌ی کسان ** بلمه از خانه خودش کی داند آن
  • What the man of heart (the clairvoyant mystic) knows of your condition you do not know of your own condition, O uncle. 3565
  • آنچ صاحب‌دل بداند حال تو ** تو ز حال خود ندانی ای عمو
  • Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
  • بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی
  • Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
  • غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد
  • When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
  • چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک
  • Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
  • هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه
  • Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
  • دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود
  • The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception. 3570
  • وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط
  • Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
  • هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست
  • The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
  • روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود
  • The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
  • رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود
  • In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
  • در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست
  • The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease; 3575
  • مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست
  • (But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
  • چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد
  • The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
  • علت اولی نباشد دین او ** علت جزوی ندارد کین او
  • He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
  • می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق
  • Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
  • بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی
  • Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet. 3580
  • بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او
  • Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;
  • مجتهد هر گه که باشد نص‌شناس ** اندر آن صورت نیندیشد قیاس
  • (But) in a case where he does not find a Statute, there he will produce an example from analogy.
  • چون نیابد نص اندر صورتی ** از قیاس آنجا نماید عبرتی
  • Comparison between Statute and analogy.
  • تشبیه نص با قیاس
  • Know for sure that Statute is the Revelation of the Holy Spirit and that the analogy made by the individual intellect is under (subordinate to) this.
  • نص وحی روح قدسی دان یقین ** وان قیاس عقل جزوی تحت این
  • The intellect is endued with apprehension and enlightenment by the Spirit: how should the Spirit become subject to its supervision?
  • عقل از جان گشت با ادراک و فر ** روح او را کی شود زیر نظر
  • But the Spirit makes an impression on the intellect, and in consequence of that impression the intellect exercises a certain governance. 3585
  • لیک جان در عقل تاثیری کند ** زان اثر آن عقل تدبیری کند
  • If the Spirit has declared a belief in you, as (in) Noah, where is the Sea and the Ship (Ark) and the Flood of Noah?
  • نوح‌وار ار صدقی زد در تو روح ** کو یم و کشتی و کو طوفان نوح
  • The intellect deems the impression to be the Spirit, but the light of the sun is very far from (being) the orb of the sun.
  • عقل اثر را روح پندارد ولیک ** نور خور از قرص خور دورست نیک
  • Hence a pilgrim (on the Mystic Way) is content with a loaf of bread (qursí), in order that by its light he may be thrown (directed) towards the (Divine) Orb (Qurs),
  • زان به قرصی سالکی خرسند شد ** تا ز نورش سوی قرص افکند شد
  • Because this light which is below is not lasting: it is sinking (every) day and night,
  • زانک این نوری که اندر سافل است ** نیست دایم روز و شب او آفل است
  • While he that has his abode and dwelling-place in the (Divine) Orb is plunged in that Light continually. 3590
  • وانک اندر قرص دارد باش و جا ** غرقه‌ی آن نور باشد دایما
  • Neither does cloud waylay him nor setting (of the sun): he is delivered from heart-wringing separation.
  • نه سحابش ره زند خود نه غروب ** وا رهید او از فراق سینه کوب
  • Such a person's origin was from the heavens, or if he was of the earth, he has been transmuted,
  • این‌چنین کس اصلش از افلاک بود ** یا مبدل گشت گر از خاک بود
  • Because a creature of earth cannot endure that its (the Sun's) beams should strike upon it everlastingly.
  • زانک خاکی را نباشد تاب آن ** که زند بر وی شعاعش جاودان
  • If the radiance of the sun strike upon the earth continually, it will be burned in such wise that no fruits will come from it.
  • گر زند بر خاک دایم تاب خور ** آنچنان سوزد که ناید زو ثمر
  • The business of the fish is always in the water: how has a snake the power of accompanying it (the fish) on its way? 3595
  • دایم اندر آب کار ماهی است ** مار را با او کجا همراهی است
  • But in the mountain are artful snakes (who) perform the actions of fish in this Sea.
  • لیک در که مارهای پر فن‌اند ** اندرین یم ماهییها می‌کنند
  • Though their cunning make the people mad, still their aversion to the Sea exposes them (as hypocrites);
  • مکرشان گر خلق را شیدا کند ** هم ز دریا تاسه‌شان رسوا کند
  • And in this Sea are artful fish, (who) by magic turn snakes into fishes—
  • واندرین یم ماهیان پر فن‌اند ** مار را از سحر ماهی می‌کنند
  • The fish of the deepest depth of the Sea of (Divine) Majesty: the Sea has taught them lawful magic;
  • ماهیان قعر دریای جلال ** بحرشان آموخته سحر حلال
  • Therefore through their illumination the (thing that was) absurd became a fact: the ill-starred one went thither and became auspicious. 3600
  • بس محال از تاب ایشان حال شد ** نحس آنجا رفت و نیکوفال شد
  • Though I should speak on this topic till the Resurrection, a hundred Resurrections would pass, and this (discourse would still be) incomplete.
  • تا قیامت گر بگویم زین کلام ** صد قیامت بگذرد وین ناتمام
  • The rules to be observed by listeners and disciples at the emanation of wisdom from the tongue of the Shaykh.
  • آداب المستمعین والمریدین عند فیض الحکمة من لسان الشیخ
  • To the weary this is (only) repetition, (but) in my eyes it is the bringing of repeated life.
  • بر ملولان این مکرر کردنست ** نزد من عمر مکرر بردنست
  • The candle goes upward (burns higher) from repeated flashes (of flame); earth becomes gold in consequence of repeated heat.
  • شمع از برق مکرر بر شود ** خاک از تاب مکرر زر شود
  • If there are thousands of (eager) seekers (of knowledge) and a single weary (disgusted) one, the Messenger will refrain from delivering his message.
  • گر هزاران طالب‌اند و یک ملول ** از رسالت باز می‌ماند رسول