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4
3258-3307

  • When thou hast made peace with thy father, anger is gone; that currishness departs, and thy father at once becomes thy friend.
  • با پدر چون صلح کردی خشم رفت ** آن سگی شد گشت بابا یار تفت
  • Explaining that the whole world is the form of Universal Reason, (and that) when by trespassing you act unjustly towards Universal Reason, in most cases the aspect of the world increases your vexation, just as when you show ill-feeling to your father the aspect of your father increases your vexation and you cannot (bear to) look on his face, though before that he will have been the light of your eye and the comfort of your soul.
  • بیان آنک مجموع عالم صورت عقل کلست چون با عقل کل بکژروی جفا کردی صورت عالم ترا غم فزاید اغلب احوال چنانک دل با پدر بد کردی صورت پدر غم فزاید ترا و نتوانی رویش را دیدن اگر چه پیش از آن نور دیده بوده باشد و راحت جان
  • The whole world is the form of Universal Reason, which is the father of whosoever is a follower of the (Divine) Word.
  • کل عالم صورت عقل کلست ** کوست بابای هر آنک اهل قل است
  • When any one shows excessive ingratitude to Universal Reason, the form of the universe appears to him (as) a cur accordingly. 3260
  • چون کسی با عقل کل کفران فزود ** صورت کل پیش او هم سگ نمود
  • Make peace with this Father, abandon disobedience, that the water and clay (the world) may appear (to thee as) a carpet of gold.
  • صلح کن با این پدر عاقی بهل ** تا که فرش زر نماید آب و گل
  • Then the Resurrection will become thy present state (immediate experience): heaven and earth will be transfigured before thee.
  • پس قیامت نقد حال تو بود ** پیش تو چرخ و زمین مبدل شود
  • Since I am ever at peace with this Father, this world is like Paradise in my sight.
  • من که صلحم دایما با این پدر ** این جهان چون جنتستم در نظر
  • At every moment (appears) a new form and a new beauty, so that from seeing the new (visions) ennui dies away.
  • هر زمان نو صورتی و نو جمال ** تا ز نو دیدن فرو میرد ملال
  • I see the world to be full of bounty—the waters constantly gushing from the springs. 3265
  • من همی‌بینم جهان را پر نعیم ** آبها از چشمه‌ها جوشان مقیم
  • The noise of their water is coming into mine ear: my inner consciousness and intelligence are being intoxicated.
  • بانگ آبش می‌رسد در گوش من ** مست می‌گردد ضمیر و هوش من
  • (I see) the boughs dancing like penitents, the leaves clapping their hands like minstrels.
  • شاخه‌ها رقصان شده چون تایبان ** برگها کف‌زن مثال مطربان
  • The gleam of the mirror is flashing through the (cover of) felt cloth: think how it will be if the mirror (itself) be displayed!
  • برق آیینه‌ست لامع از نمد ** گر نماید آینه تا چون بود
  • I am not telling one (mystery) out of thousands, because every ear is filled with a doubt.
  • از هزاران می‌نگویم من یکی ** ز آنک آکندست هر گوش از شکی
  • To Opinion this saying (of mine) is (only) a joyful announcement (concerning the future), (but) Reason says, ‘What (occasion for) announcement? It is my cash in hand (actual and present experience).’” 3270
  • پیش وهم این گفت مژده دادنست ** عقل گوید مژده چه نقد منست
  • Story of the sons of ‘Uzayr, on whom be peace, who were making inquiries about their father from (one who really was) their father. "Yes," he replied, "I have seen him: he is coming." Some (of them) recognised him and became unconscious, (while) others did not recognise him and said, "He has only announced (our father's coming): what is this unconsciousness?"
  • قصه‌ی فرزندان عزیر علیه‌السلام کی از پدر احوال پدر می‌پرسیدند می‌گفت آری دیدمش می‌آید بعضی شناختندش بیهوش شدند بعضی نشناختند می‌گفتند خود مژده‌ای داد این بیهوش شدن چیست
  • (The case is) like (that of) the sons of ‘Uzayr who came into the thoroughfare, asking news of their father.
  • هم‌چو پوران عزیز اندر گذر ** آمده پرسان ز احوال پدر
  • They had grown old, while their father had been made young. Then suddenly their father met them.
  • گشته ایشان پیر و باباشان جوان ** پس پدرشان پیش آمد ناگهان
  • So they inquired of him, saying, “O wayfarer, we wonder if thou hast news of our ‘Uzayr;
  • پس بپرسیدند ازو کای ره‌گذر ** از عزیر ما عجب داری خبر
  • For some one told us that to-day that man of (great) authority would arrive from abroad after we had given up hope (of seeing him).”
  • که کسی‌مان گفت که امروز آن سند ** بعد نومیدی ز بیرون می‌رسد
  • “Yes,” he replied, “he will arrive after me.” That one (the son of ‘Uzayr) rejoiced when he heard the good tidings, 3275
  • گفت آری بعد من خواهد رسید ** آن یکی خوش شد چو این مژده شنید
  • Crying, “Joy to thee, O bringer of the good news!” But the other (son) recognised (him) and fell (to the ground) unconscious,
  • بانگ می‌زد کای مبشر باش شاد ** وان دگر بشناخت بیهوش اوفتاد
  • Saying, “What occasion is there for good tidings, O scatterbrain, when we have fallen into the mine (the very midst) of sugar?”
  • که چه جای مژده است ای خیره‌سر ** که در افتادیم در کان شکر
  • To Opinion it is (merely) good tidings, whereas in the sight of Reason it is ready cash (actuality), because the eye of Opinion is veiled by missing (the object sought).
  • وهم را مژده‌ست و پیش عقل نقد ** ز انک چشم وهم شد محجوب فقد
  • It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.
  • کافران را درد و ممن را بشیر ** لیک نقد حال در چشم بصیر
  • Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith. 3280
  • زانک عاشق در دم نقدست مست ** لاجرم از کفر و ایمان برترست
  • Indeed, both infidelity and faith are his door-keeper (who secures him from intrusion); for he is the kernel, while infidelity and religion are his two rinds.
  • کفر و ایمان هر دو خود دربان اوست ** کوست مغز و کفر و دین او را دو پوست
  • Infidelity is the dry peel that has averted its face (from the kernel); faith, again, is the peel (inner integument) that has gained a delicious flavour.
  • کفر قشر خشک رو بر تافته ** باز ایمان قشر لذت یافته
  • The place for the dry peels is the fire, (but) the peel attached to the spiritual kernel is sweet.
  • قشرهای خشک را جا آتش است ** قشر پیوسته به مغز جان خوش است
  • The kernel itself is above the grade of “sweet”: it is above “sweet” because it is the dispenser of deliciousness.
  • مغز خود از مرتبه‌ی خوش برترست ** برترست از خوش که لذت گسترست
  • This discourse hath no end: turn back, that my Moses may cleave the sea asunder. 3285
  • این سخن پایان ندارد باز گرد ** تا برآرد موسیم از بحر گرد
  • This (preceding part) of the discourse hath been spoken suitably to the intelligence of the vulgar; the remainder thereof hath been concealed.
  • درخور عقل عوام این گفته شد ** از سخن باقی آن بنهفته شد
  • The gold, (which is) thy intelligence, is in fragments, O suspected one: how should I set the stamp of the die upon clippings?
  • زر عقلت ریزه است ای متهم ** بر قراضه مهر سکه چون نهم
  • Thy intelligence is distributed over a hundred important affairs, over thousands of desires and great matters and small.
  • عقل تو قسمت شده بر صد مهم ** بر هزاران آرزو و طم و رم
  • Thou must unite the (scattered) parts by means of love, to the end that thou mayst become sweet as Samarcand and Damascus.
  • جمع باید کرد اجزا را به عشق ** تا شوی خوش چون سمرقند و دمشق
  • When thou becomest united, grain by grain, from (after thy dispersion in) perplexity, then it is possible to stamp upon thee the King's die; 3290
  • جو جوی چون جمع گردی ز اشتباه ** پس توان زد بر تو سکه‌ی پادشاه
  • And if thou, foolish man, become greater than a mithqál (dinar), the King will make of thee a cup of gold.
  • ور ز مثقالی شوی افزون تو خام ** از تو سازد شه یکی زرینه جام
  • Then thereon will be both the name and the titles of the King and also his effigy, O thou that cravest to attain,
  • پس برو هم نام و هم القاب شاه ** باشد و هم صورتش ای وصل خواه
  • So that the Beloved will be to thee both bread and water and lamp and minion and dessert and wine.
  • تا که معشوقت بود هم نان هم آب ** هم چراغ و شاهد و نقل شراب
  • Unite thyself—union is (a Divine) mercy—that I may be able to speak unto thee that which is;
  • جمع کن خود را جماعت رحمتست ** تا توانم با تو گفتن آنچ هست
  • For speaking is for the purpose of (producing) belief: the spirit of polytheism is quit (devoid) of belief in God. 3295
  • زانک گفتن از برای باوریست ** جان شرک از باوری حق بریست
  • The spirit that has been distributed over the contents of the (mundane) sphere is shared amongst sixty passions;
  • جان قسمت گشته بر حشو فلک ** در میان شصت سودا مشترک
  • Therefore silence is best: it gives peace to it ( to that spirit); therefore ( I ought to follow the adage) “Silence is the answer to fools.”
  • پس خموشی به دهد او را ثبوت ** پس جواب احمقان آمد سکوت
  • This I know, but intoxication of the body is opening my mouth without volition on my part,
  • این همی‌دانم ولی مستی تن ** می‌گشاید بی‌مراد من دهن
  • Just as in sneezing and yawning this mouth becomes open without your willing it.
  • آنچنان که از عطسه و از خامیاز ** این دهان گردد بناخواه تو باز
  • Commentary on the Tradition, "Verily, I ask pardon of God seventy times every day."
  • تفسیر این حدیث کی ائنی لاستغفر الله فی کل یوم سبعین مرة
  • Like the Prophet, I repent seventy times daily of speaking and giving out (mysteries); 3300
  • هم‌چو پیغامبر ز گفتن وز نثار ** توبه آرم روز من هفتاد بار
  • But that intoxication becomes a breaker of (vows of) penitence: this intoxication of the body causes oblivion and tears the robe (of penitence).
  • لیک آن مستی شود توبه‌شکن ** منسی است این مستی تن جامه کن
  • The (Divine) purpose of making manifest the (things of) long ago (the eternal things) cast an intoxication upon the knower of the mystery,
  • حکمت اظهار تاریخ دراز ** مستیی انداخت در دانای راز
  • (So that) with such drum and banner (conspicuousness) the hidden mystery has become water gushing from (the fountain of) “the Pen is dry.”
  • راز پنهان با چنین طبل و علم ** آب جوشان گشته از جف القلم
  • The infinite Mercy is flowing continually: ye are asleep to the perception thereof, O men!
  • رحمت بی‌حد روانه هر زمان ** خفته‌اید از درک آن ای مردمان
  • The sleeper's garment drinks water from the river, (while) the sleeper is seeking the mirage in his dream. 3305
  • جامه‌ی خفته خورد از جوی آب ** خفته اندر خواب جویای سراب
  • He keeps running (to and fro), saying, “Yonder there is hope of water”: by this (false) thought he has barred the way against himself.
  • می‌رود که آنجای بوی آب هست ** زین تفکر راه را بر خویش بست
  • Because he said “yonder” he became far from here (from the place where the water is): (through resting) in a vain imagination he was banished from a reality.
  • زانک آنجا گفت زینجا دور شد ** بر خیالی از حقی مهجور شد