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3
3718-3767

  • Verily, there is no evidence for a sun except the light of the lofty sun.
  • خود نباشد آفتابی را دلیل ** جز که نور آفتاب مستطیل
  • Who (what) is the shadow that it should be an evidence for Him? ’Tis enough for it that it should be abased before Him.
  • سایه کی بود تا دلیل او بود ** این بستش کع ذلیل او بود
  • This majesty (which I have attributed to Him) in (the matter of) evidence declares the truth: all perceptions are behind (Him), He is outstripping (them). 3720
  • این جلالت در دلالت صادقست ** جمله ادراکات پس او سابقست
  • All perceptions are (mounted) on lame asses; He is mounted on the wind that flies like an arrow.
  • جمله ادراکات بر خرهای لنگ ** او سوار باد پران چون خدنگ
  • If He flee, none (of them) finds the dust of the King; and if they flee, He bars the way in front (of them).
  • گر گریزد کس نیابد گرد شه ** ور گریزند او بگیرد پیش ره
  • All the perceptions are unquiet: it is the time for battle, not the time for the (festal) cup.
  • جمله ادراکات را آرام نی ** وقت میدانست وقت جام نی
  • One perceptive faculty is flying like a falcon, while another, (swift) as an arrow, is tearing its place of passage;
  • آن یکی وهمی چو بازی می‌پرد ** وآن دگر چون تیر معبر می‌درد
  • And another is like a ship with sails, and another is turning back every moment. 3725
  • وان دگر چون کشتی با بادبان ** وآن دگر اندر تراجع هر زمان
  • When an object of chase appears to them from afar, all those birds (the perceptions) increase (the speed of) their onset.
  • چون شکاری می‌نمایدشان ز دور ** جمله حمله می‌فزایند آن طیور
  • When it vanishes from sight, they become lost: like owls, they go to every wilderness,
  • چونک ناپیدا شود حیران شوند ** همچو جغدان سوی هر ویران شوند
  • Waiting, with one eye closed and one eye open, that the delectable prey may appear.
  • منتظر چشمی به هم یک چشم باز ** تا که پیدا گردد آن صید به ناز
  • When it tarries long, they say (from weariness), “We wonder whether it was a (real) prey or a phantom.”
  • چون بماند دیر گویند از ملال ** صید بود آن خود عجب یا خود خیال
  • The right course is that, for a short while, they should gather come strength and vigour by (taking) a rest. 3730
  • مصلحت آنست تا یک ساعتی ** قوتی گیرند و زور از راحتی
  • If there were no night, on account of cupidity all people would consume themselves by the agitation (of pursuit).
  • گر نبودی شب همه خلقان ز آز ** خویشتن را سوختندی ز اهتزاز
  • From desire and greed of amassing gain, every one would give his body to be consumed.
  • از هوس وز حرص سود اندوختن ** هر کسی دادی بدن را سوختن
  • Night appears, like a treasure of mercy, that they may be delivered from their greed for a short while.
  • شب پدید آید چو گنج رحمتی ** تا رهند ازحرص خود یکساعتی
  • When a feeling of (spiritual) contraction comes over you, O traveller, ’tis (for) your good: do not become afire (with grief) in your heart,
  • چونک قبضی آیدت ای راه‌رو ** آن صلاح تست آتش دل مشو
  • For in that (contrary state of) expansion and delight you are spending: the expenditure (of enthusiasm) requires an income of (painful) preparation (to balance it). 3735
  • زآنک در خرجی در آن بسط و گشاد ** خرج را دخلی بباید زاعتداد
  • If it were always the season of summer, the blazing heat of the sun would penetrate the garden
  • گر هماره فصل تابستان بدی ** سوزش خورشید در بستان شدی
  • And burn up from root and bottom the soil whence its plants grow, so that the old (withered) ones would never again become fresh.
  • منبتش را سوختی از بیخ و بن ** که دگر تازه نگشتی آن کهن
  • If December is sour-faced, (yet) it is kind; summer is laughing, but (none the less) it is burning (destroying).
  • گر ترش‌رویست آن دی مشفق است ** صیف خندانست اما محرقست
  • When (spiritual) contraction comes, behold expansion therein: be fresh (cheerful) and do not let wrinkles fall on your brow.
  • چونک قبض آید تو در وی بسط بین ** تازه باش و چین میفکن در جبین
  • Children are laughing, and sages are sour: sorrow appertains to the liver, and joy arises from the lungs. 3740
  • کودکان خندان و دانایان ترش ** غم جگر را باشد و شادی ز شش
  • The eye of the child, like (that of) the ass, is (fixed) on the stall; the eye of the wise man is (engaged) in reckoning the end.
  • چشم کودک همچو خر در آخرست ** چشم عاقل در حساب آخرست
  • He (the child) sees the rich fodder in the stall, while this (wise man) sees his ultimate end to be death by (the hand of) the Butcher.
  • او در آخر چرب می‌بیند علف ** وین ز قصاب آخرش بیند تلف
  • That fodder is bitter (in the end), for this Butcher gave it: He set up a pair of scales for our flesh.
  • آن علف تلخست کین قصاب داد ** بهر لحم ما ترازویی نهاد
  • Go, eat the fodder of wisdom which God hath given (us) disinterestedly from pure bounty.
  • رو ز حکمت خور علف کان را خدا ** بی غرض دادست از محض عطا
  • O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision. 3745
  • فهم نان کردی نه حکمت ای رهی ** زانچ حق گفتت کلوا من رزقه
  • God's provision in the (present) stage (of your existence) is wisdom that will not choke you at the last (in the world hereafter).
  • رزق حق حکمت بود در مرتبت ** کان گلوگیرت نباشد عاقبت
  • (If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.
  • این دهان بستی دهانی باز شد ** کو خورنده‌ی لقمه‌های راز شد
  • If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.
  • گر ز شیر دیو تن را وابری ** در فطام اوبسی نعمت خوردی
  • I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' ill-boiled meat: hear (it) in full from the Sage of Ghazna.
  • ترک‌جوشش شرح کردم نیم‌خام ** از حکیم غزنوی بشنو تمام
  • In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter). 3750
  • در الهی‌نامه گوید شرح این ** آن حکیم غیب و فخرالعارفین
  • (He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”
  • غم خور و نان غم‌افزایان مخور ** زانک عاقل غم خورد کودک شکر
  • The sugar of joy (hereafter) is the fruit of the garden of sorrow (here): this (sensual) joy is the wound and that (spiritual) sorrow is the plaster.
  • قند شادی میوه‌ی باغ غمست ** این فرح زخمست وآن غم مرهمست
  • When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.
  • غم چو بینی در کنارش کش به عشق ** از سر ربوه نظر کن در دمشق
  • The wise man is seeing the wine in the grape, the lover (of God) is seeing the thing (entity) in the non-existent.
  • عاقل از انگور می بیند همی ** عاشق از معدوم شی بیند همی
  • The day before yesterday the porters were quarrelling (and crying), “Don't you lift (it), let me lift his load (and carry it off) like a lion!” 3755
  • جنگ می‌کردند حمالان پریر ** تو مکش تا من کشم حملش چو شیر
  • Since they were seeing profit in that toil, each one was snatching the load from the other.
  • زانک زان رنجش همی‌دیدند سود ** حمل را هر یک ز دیگر می‌ربود
  • What comparison is there between God's reward and the reward given by that worthless creature? The former gives you a treasure as your reward, and the latter a groat.
  • مزد حق کو مزد آن بی‌مایه کو ** این دهد گنجیت مزد و آن تسو
  • (God gives you) a golden treasure that remains with you when you lie (buried) under the sand and is not left as a heritage.
  • گنج زری که چو خسپی زیر ریگ ** با تو باشد ان نباشد مردریگ
  • It runs before your hearse and becomes your companion in the tomb and in the state where all is strange.
  • پیش پیش آن جنازه‌ت می‌دود ** مونس گور و غریبی می‌شود
  • For the sake of your death-day be dead (to self), now, in order that you may be made everlasting through love, O fellow-servant. 3760
  • بهر روز مرگ این دم مرده باش ** تا شوی با عشق سرمد خواجه‌تاش
  • Through the curtain of the struggle (against self) renunciation sees the face like a pomegranate-flower and the two tresses of the Desired One.
  • صبر می‌بیند ز پرده‌ی اجتهاد ** روی چون گلنار و زلفین مراد
  • Sorrow is as a mirror before the struggler, for in this contrary there appears the face of the (other) contrary.
  • غم چو آیینه‌ست پیش مجتهد ** کاندرین ضد می‌نماید روی ضد
  • After the (one) contrary, (which is) pain, the other contrary, that is, gladness and triumph, shows its face.
  • بعد ضد رنج آن ضد دگر ** رو دهد یعنی گشاد و کر و فر
  • Observe these two qualities (contraction and expansion) in the fingers of your hand: assuredly after the closing of the fist comes the opening.
  • این دو وصف از پنجه‌ی دستت ببین ** بعد قبض مشت بسط آید یقین
  • If the fingers be always closed or entirely (invariably) open, he (their owner) is like an afflicted person. 3765
  • پنجه را گر قبض باشد دایما ** یا همه بسط او بود چون مبتلا
  • His work and action is regulated by these two qualities: these two conditions are (as) important for him as the bird's wings (to the bird).
  • زین دو وصفش کار و مکسب منتظم ** چون پر مرغ این دو حال او را مهم
  • When Mary was all at once dismayed, like those fishes on land,
  • چونک مریم مضطرب شد یک زمان ** همچنانک بر زمین آن ماهیان
  • [How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”]
  • گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست