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4
2300-2349

  • He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.” 2300
  • می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند
  • Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
  • در بیان آنک وهم قلب عقلست و ستیزه‌ی اوست بدو ماند و او نیست و قصه‌ی مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود
  • Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
  • عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
  • That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
  • وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
  • Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
  • بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
  • The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
  • این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
  • That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).” 2305
  • تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من
  • If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
  • عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم
  • Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
  • وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
  • Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
  • رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
  • He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
  • گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
  • “Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.” 2310
  • گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو
  • “My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
  • گفت که نسبت مر از خاکدانش ** نام اصلم کمترین بندگانش
  • I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.
  • بنده‌زاده‌ی آن خداوند وحید ** زاده از پشت جواری و عبید
  • My original lineage (is derived) from earth and water and clay: God gave unto water and clay a soul and heart.
  • نسبت اصلم ز خاک و آب و گل ** آب و گل را داد یزدان جان و دل
  • To earth also will return this earthen body of mine; to earth thou likewise wilt return, O terrible one.
  • مرجع این جسم خاکم هم به خاک ** مرجع تو هم به خاک ای سهمناک
  • Our origin and the origin of all the proud is from a piece of earth, and (there are) a hundred signs thereof; 2315
  • اصل ما و اصل جمله سرکشان ** هست از خاکی و آن را صد نشان
  • For thy body receives support (sustenance) from the earth, and from earthly nutriment thy neck is contorted (with scorn and arrogance).
  • که مدد از خاک می‌گیرد تنت ** از غذایی خاک پیچد گردنت
  • When the spirit departs, it (the body) will again become earth in the dreaded and horrible grave.
  • چون رود جان می‌شود او باز خاک ** اندر آن گور مخوف سهمناک
  • Both thou and we and all who resemble thee will become earth, and thy power will remain no more.”
  • هم تو و هم ما و هم اشباه تو ** خاک گردند و نماند جاه تو
  • He (Pharaoh) said, “Thou hast a name other than this lineage: truly that name is more proper for thee—
  • گفت غیر این نسب نامیت هست ** مر ترا آن نام خود اولیترست
  • ‘Slave of Pharaoh and slave of his slaves,’ (a slave) whose body and soul were first nurtured by him (Pharaoh), 2320
  • بنده‌ی فرعون و بنده‌ی بندگانش ** که ازو پرورد اول جسم و جانش
  • A hostile, insolent and unrighteous slave, who fled from this country on account of an ill-omened deed.
  • بنده‌ی یاغی طاغی ظلوم ** زین وطن بگریخته از فعل شوم
  • Thou art a murderer and treacherous and ungrateful: from just these qualities, forsooth, form a judgement (as to the rest).
  • خونی و غداری و حق‌ناشناس ** هم برین اوصاف خود می‌کن قیاس
  • (Thou art) in exile, despised and poor and threadbare, since thou didst not acknowledge gratitude and obligation to me.”
  • در غریبی خوار و درویش و خلق ** که ندانستی سپاس ما و حق
  • He (Moses) said, “Far be it that any other person should be a partner in Lordship with that King.
  • گفت حاشا که بود با آن ملیک ** در خداوندی کسی دیگر شریک
  • (He is) One: He hath no associate in Kingship; His slaves have no master but Him. 2325
  • واحد اندر ملک او را یار نی ** بندگانش را جز او سالار نی
  • His creatures have no other owner: does any one claim partnership with Him except one that is doomed to perish?
  • نیست خلقش را دگر کس مالکی ** شرکتش دعوی کند جز هالکی
  • He hath made the design, He is my Designer; if another lay claim (to it), he is a seeker of iniquity.
  • نقش او کردست و نقاش من اوست ** غیر اگر دعوی کند او ظلم‌جوست
  • Thou canst not fashion my eyebrow: how canst thou know my soul?
  • تو نتوانی ابروی من ساختن ** چون توانی جان من بشناختن
  • Nay, ’tis thou who art the traitor and the insolent one, for thou claimest duality with God.
  • بلک آن غدار و آن طاغی توی ** که کنی با حق دعوی دوی
  • If I inadvertently killed a ruffian, I killed (him) neither for self's sake nor in sport. 2330
  • گر بکشتم من عوانی را به سهو ** نه برای نفس کشتم نه به لهو
  • I struck (him) a blow with my fist, and he suddenly fell: one who really had no soul gave up a soul.
  • من زدم مشتی و ناگاه اوفتاد ** آنک جانش خود نبد جانی بداد
  • I killed a cur: thou the children of him who was sent (by God)—hundreds of thousands of innocent and harmless babes—
  • من سگی کشتم تو مرسل‌زادگان ** صدهزاران طفل بی‌جرم و زیان
  • Hast killed, and their blood is on thy neck: consider what shall come upon thee because of this blood-drinking of thine.
  • کشته‌ای و خونشان در گردنت ** تا چه آید بر تو زین خون خوردنت
  • Thou hast killed the progeny of Jacob—those sought after in hope of slaying me.
  • کشته‌ای ذریت یعقوب را ** بر امید قتل من مطلوب را
  • In despite of thee God Himself chose me out: that (plot) which thy soul was concocting was overthrown.” 2335
  • کوری تو حق مرا خود برگزید ** سرنگون شد آنچ نفست می‌پزید
  • He (Pharaoh) said, “Let these things be without any doubt (grant that all this is true): is it (the gratitude) due to me and to the bread and salt (which thou hast eaten)
  • گفت اینها را بهل بی‌هیچ شک ** این بود حق من و نان و نمک
  • That thou shouldst treat me with contumely in the presence of the assembled people and make the bright day dark to my heart?”
  • که مرا پیش حشر خواری کنی ** روز روشن بر دلم تاری کنی
  • He (Moses) said, “The contumely of the Resurrection is more grievous, (which thou wilt suffer) if thou do not pay regard to me in good and evil.
  • گفت خواری قیامت صعب‌تر ** گر نداری پاس من در خیر و شر
  • Thou canst not bear the bite of a flea: how wilt thou taste (endure) the bite of a snake?
  • زخم کیکی را نمی‌توانی کشید ** زخم ماری را تو چون خواهی چشید
  • In appearance I am ruining thy work, but (in reality) I am making a thorn into a rose-garden. 2340
  • ظاهرا کار تو ویران می‌کنم ** لیک خاری را گلستان می‌کنم
  • Explaining that cultivation consists in devastation and composure in distraction and wholeness in brokenness and success in failure and existence in non-existence; and thus (with) the rest of the contraries and pairs.
  • بیان آنک عمارت در ویرانیست و جمعیت در پراکندگیست و درستی در شکست‌گیست و مراد در بی‌مرادیست و وجود در عدم است و علی هذا بقیة الاضداد والازواج
  • A certain man came and was cleaving the soil: a fool cried out and could not control himself,
  • آن یکی آمد زمین را می‌شکافت ** ابلهی فریاد کرد و بر نتافت
  • Saying, ‘Wherefore are you ruining this soil and cleaving and scattering it?’
  • کین زمین را از چه ویران می‌کنی ** می‌شکافی و پریشان می‌کنی
  • ‘O fool,’ said he, ‘begone, do not interfere with me: recognise (the difference of) cultivation from devastation.
  • گفت ای ابله برو و بر من مران ** تو عمارت از خرابی باز دان
  • How should this (soil) become a rose-garden or cornfield till this soil becomes ugly and ruined?
  • کی شود گلزار و گندم‌زار این ** تا نگردد زشت و ویران این زمین
  • How should it become orchards and crops and leaves and fruit till its arrangement is turned upside down?’ 2345
  • کی شود بستان و کشت و برگ و بر ** تا نگردد نظم او زیر و زبر
  • Till you pierce the purulent ulcer with a lancet, how will it become well and how will you become healthy?
  • تا بنشکافی به نشتر ریش چغز ** کی شود نیکو و کی گردید نغز
  • Till he (the physician) cleanse your (corrupt) humours with medicine, how will the indisposition be removed? How will a cure be effected?
  • تا نشوید خلطهاات از دوا ** کی رود شورش کجا آید شفا
  • When a tailor cuts (the cloth for) a garment piece by piece, will any one strike that expert tailor,
  • پاره پاره کرده درزی جامه را ** کس زند آن درزی علامه را
  • Saying, ‘Why have you torn this choice satin? What can I do with a torn (garment)?’
  • که چرا این اطلس بگزیده را ** بردریدی چه کنم بدریده را