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5
207-256

  • There I will pull the filthy cloak off my head: He will give me a clean robe once more.
  • دلق چرکین بر کنم آنجا ز سر  ** خلعت پاکم دهد بار دگر 
  • Such is His work, and my work is the same: the Lord of all created beings is the beautifier of the world.”
  • کار او اینست و کار من همین  ** عالم‌آرایست رب العالمین 
  • Were it not for these impurities of ours, how would the water have this glory?
  • گر نبودی این پلیدیهای ما  ** کی بدی این بارنامه آب را 
  • It stole purses of gold from a certain One: (then) it runs in every direction, crying, “Where is an insolvent?” 210
  • کیسه‌های زر بدزدید از کسی  ** می‌رود هر سو که هین کو مفلسی 
  • Either it sheds (the treasure) on a blade of grass that has grown, or it washes the face of one whose face is unwashed,
  • یا بریزد بر گیاه رسته‌ای  ** یا بشوید روی رو ناشسته‌ای 
  • Or, porter-like, it takes on its head (surface) the ship that is without hand or foot (helplessly tossing) in the seas.
  • یا بگیرد بر سر او حمال‌وار  ** کشتی بی‌دست و پا را در بحار 
  • Hidden in it are myriads of salves, because every salve derives from it its nature and property.
  • صد هزاران دارو اندر وی نهان  ** زانک هر دارو بروید زو چنان 
  • The soul of every pearl, the heart of every grain, goes into the river (for healing) as (into) a shop of salves.
  • جان هر دری دل هر دانه‌ای  ** می‌رود در جو چو داروخانه‌ای 
  •  From it (comes) nourishment to the orphans of the earth; from it (comes) movement (growth) to them that are tied fast, the parched ones. 215
  • زو یتیمان زمین را پرورش  ** بستگان خشک را از وی روش 
  • When its stock (of spiritual grace) is exhausted, it becomes turbid: it becomes abject on the earth, as we are.
  • چون نماند مایه‌اش تیره شود  ** هم‌چو ما اندر زمین خیره شود 
  • How the water, after becoming turbid, entreats God Almighty to succour it.
  • استعانت آب از حق جل جلاله بعد از تیره شدن 
  • (Then) from its interior it raises cries of lamentation, saying, “O God, that which Thou gavest (me) I have given (to others) and am left a beggar.
  • ناله از باطن برآرد کای خدا  ** آنچ دادی دادم و ماندم گدا 
  • I poured the (whole) capital over pure and impure (alike): O King who givest the capital, is there any more?”
  • ریختم سرمایه بر پاک و پلید  ** ای شه سرمایه‌ده هل من مزید 
  • He (God) saith to the cloud, “Bear it (the water) to the delectable place; and thou too, O sun, draw it up aloft.”
  • ابر را گوید ببر جای خوشش  ** هم تو خورشیدا به بالا بر کشش 
  • He maketh it to go diverse ways, that He may bring it unto the boundless sea. 220
  • راههای مختلف می‌راندش  ** تا رساند سوی بحر بی‌حدش 
  • Verily, what is meant by this water is the spirit of the saints, which washes away your dark stains.
  • خود غرض زین آب جان اولیاست  ** کو غسول تیرگیهای شماست 
  • When it is stained dark by (washing) the treason of the inhabitants of the earth, it returns to Him who endows Heaven with purity.
  • چون شود تیره ز غدر اهل فرش  ** باز گردد سوی پاکی بخش عرش 
  • From yonder, trailing the skirt (of glory), it brings back to them lessons concerning the purities of the All-encompassing (God).
  • باز آرد زان طرف دامن کشان  ** از طهارات محیط او درسشان 
  • Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
  • ز اختلاط خلق یاید اعتدال ** آن اسفر جوید که ارحنا یا بلال
  • O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.” 225
  • ای بلال خوش نوای خوش صهیل ** میذنه بر رو بزن طبل رحیل
  • Whilst the body is standing (in the ritual prayer), the spirit is gone on its journey: hence at the moment of return it says, “Salám!”
  • جان سفر رفت و بددن اندر قیام ** وقت رجعت زین سبب گوید سلام
  • (On its return to the world) it liberates all from performing the ablution with sand, and seekers of the qibla from endeavouring to ascertain the proper direction.
  • از تیمم وا رهاند جمله را ** وز تحری طالبان قبله را
  • This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
  • این مثل چون واسطه‌ست اندر کلام  ** واسطه شرطست بهر فهم عام 
  • Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.
  • اندر آتش کی رود بی‌واسطه  ** جز سمندر کو رهید از رابطه 
  • You need the hot bath as an intermediary, so that you may refresh your constitution by (the heat of) the fire. 230
  • واسطه‌ی حمام باید مر ترا  ** تا ز آتش خوش کنی تو طبع را 
  • Since you cannot go into the fire, like Khalíl (Abraham), the hot bath has become your Apostle, and the water your guide.
  • چون نتانی شد در آتش چون خلیل  ** گشت حمامت رسول آبت دلیل 
  • Satiety is from God, but how should the unclean attain unto satiety without the mediation of bread?
  • سیری از حقست لیک اهل طبع  ** کی رسد بی‌واسطه‌ی نان در شبع 
  • Beauty is from God, but the corporealist does not feel (the charm of) beauty without the veil (medium) of the garden.
  • لطف از حقست لیکن اهل تن  ** درنیابد لطف بی‌پرده‌ی چمن 
  • When the bodily medium is removed, (then) he (who is disembodied) perceives without (any) screen, like Moses, the light of the Moon (shining) from (his own) bosom.
  • چون نماند واسطه‌ی تن بی‌حجاب  ** هم‌چو موسی نور مه یابد ز جیب 
  • These virtues possessed by the water bear witness likewise that its interior is filled with the grace of God. 235
  • این هنرها آب را هم شاهدست  ** که اندرونش پر ز لطف ایزدست 
  • The testimony of external acts and words to the hidden mind and the inner light.
  • گواهی فعل و قول بیرونی بر ضمیر و نور اندرونی 
  • Act and word are witnesses to the hidden mind: from these twain infer the inward state.
  • فعل و قول آمد گواهان ضمیر  ** زین دو بر باطن تو استدلال گیر 
  • When your thought does not penetrate within, inspect the patient's urine from without.
  • چون ندارد سیر سرت در درون  ** بنگر اندر بول رنجور از برون 
  • Act and word are (as) the urine of the sick, which is clear evidence for the physician of the body.
  • فعل و قول آن بول رنجوران بود  ** که طبیب جسم را برهان بود 
  • But the spiritual physician enters into his (patient's) soul and by the spiritual way penetrates into his (inmost) belief.
  • وآن طبیب روح در جانش رود  ** وز ره جان اندر ایمانش رود 
  • He hath no need of fine acts and words: “beware of them (the spiritual physicians), they are spies on (men's) hearts.” 240
  • حاجتش ناید به فعل و قول خوب  ** احذروهم هم جواسیس القلوب 
  • Demand this testimony of acts and words from him (only) who is not united with the Sea like a river.
  • این گواه فعل و قول از وی بجو  ** کو به دریا نیست واصل هم‌چو جو 
  • Explaining that the light itself from within the illumined person bears witness to his light, without any act or word declaring it.
  • در بیان آنک نور خود از اندرون شخص منور بی‌آنک فعلی و قولی بیان کند گواهی دهد بر نور وی در بیان آنک آن‌نور خود را از اندرون سر عارف ظاهر کند بر خلقان بی‌فعل عارف و بی‌قول عارف افزون از آنک به قول و فعل او ظاهر شود چنانک آفتاب بلند شود بانگ خروس و اعلام مذن و علامات دیگر حاجت نیاید 
  • But the (inner) light of the traveller (mystic) who has passed beyond the pale (of selfhood)—the deserts and plains are filled with his radiance.
  • لیک نور سالکی کز حد گذشت  ** نور او پر شد بیابانها و دشت 
  • (The fact of) his being a witness (to God) is independent of witnesses and works of supererogation and of self-devotion and self-sacrifice.
  • شاهدی‌اش فارغ آمد از شهود  ** وز تکلفها و جانبازی و جود 
  • Since the light of that (spiritual) substance has shone forth, he has gained independence of these hypocrisies.
  • نور آن گوهر چو بیرون تافتست  ** زین تسلسها فراغت یافتست 
  • Therefore do not demand of him the testimony of act and speech, for through him both the worlds have blossomed like a rose. 245
  • پس مجو از وی گواه فعل و گفت  ** که ازو هر دو جهان چون گل شکفت 
  • What is this testimony? The making manifest of that which is hidden, whether (by) word or act or something else;
  • این گواهی چیست اظهار نهان  ** خواه قول و خواه فعل و غیر آن 
  • For its object is to make manifest the inward nature of the spiritual substance: the attributes (of that substance) are permanent, though these accidents (such as acts and words) are fleeting.
  • که عرض اظهار سر جوهرست  ** وصف باقی وین عرض بر معبرست 
  • The mark of the gold on the touchstone does not remain, (but) the gold (itself) remains—of good renown and undoubted.
  • این نشان زر نماند بر محک  ** زر بماند نیک نام و بی ز شک 
  • Similarly, (all) this ritual prayer and holy war and fasting does not remain, but the spirit remains in good renown (for ever).
  • این صلات و این جهاد و این صیام  ** هم نماند جان بماند نیک‌نام 
  • The spirit produced certain acts and words of this kind (as proofs): it rubbed its substance on the touchstone of the (Divine) command, 250
  • جان چنین افعال و اقوالی نمود  ** بر محک امر جوهر را بسود 
  • As though to say, “My belief is perfect: here is the witness!” (Yes), but there is doubt as regards the witnesses.
  • که اعتقادم راستست اینک گواه  ** لیک هست اندر گواهان اشتباه 
  • Know that the probity of the witnesses must be established: the means of establishing it is a (great) sincerity: thou art dependent on that.
  • تزکیه باید گواهان را بدان  ** تزکیش صدقی که موقوفی بدان 
  • In the case of the word-witness, ’tis keeping thy word (that is the test); in the case of the act-witness, ’tis keeping thy covenant (to perform these acts).
  • حفظ لفظ اندر گواه قولیست  ** حفظ عهد اندر گواه فعلیست 
  • The word-witness is rejected if it speaks falsely, and the act-witness is rejected if it does not run straight.
  • گر گواه قول کژ گوید ردست  ** ور گواه فعل کژ پوید ردست 
  • Thou must have words and acts that are not self-contradictory, in order that thou mayst meet with immediate acceptance. 255
  • قول و فعل بی‌تناقض بایدت  ** تا قبول اندر زمان بیش آیدت 
  • Your efforts are diverse, ye are in contradiction: ye are sewing by day and tearing up (what ye have sewn) by night.
  • سعیکم شتی تناقض اندرید  ** روز می‌دوزید شب بر می‌درید