Daqúqí’s entreaty and intercession

Daqúqí’s entreaty and intercession for the deliverance of the ship. دعا و شفاعت دقوقی در خلاص کشتی

چون دقوقی آن قیامت را بدید رحم او جوشید و اشک او دوید
When Daqúqí beheld that turmoil, his pity was stirred and his tears flowed fast.
گفت یا رب منگر اندر فعلشان دستشان گیر ای شه نیکو نشان
He said, “O Lord, do not look at their deeds! Take their hands (to succour them), O auspicious King!
خوش سلامتشان به ساحل با زبر ای رسیده دست تو در بحر و بر
Bring them back well and safe to the shore, O Thou whose hand (power) reaches (both) sea and land!
ای کریم و ای رحیم سرمدی در گذار از بدسگالان این بدی
O Gracious One, O Merciful and Everlasting One, pass over this wickedness committed by devisers of evil!
ای بداده رایگان صد چشم و گوش بی ز رشوت بخش کرده عقل و هوش
O Thou who hast given, free of cost, a hundred eyes and ears, and, without bribe, hast dispensed intellect and understanding;
پیش از استحقاق بخشیده عطا دیده از ما جمله کفران و خطا
Who hast bestowed the gift before the merit (was existent), having suffered from us the whole (sum) of ingratitude and transgression:
ای عظیم از ما گناهان عظیم تو توانی عفو کردن در حریم
O Almighty One, Thou art able to pardon our great sins in privacy.
ما ز آز و حرص خود را سوختیم وین دعا را هم ز تو آموختیم
We have burnt ourselves from concupiscence and greed, and even this invocation we have learned from Thee.
حرمت آن که دعا آموختی در چنین ظلمت چراغ افروختی
(We beseech Thee) in reverence for Thy having taught (us) to invoke (Thee) and for having lighted the lamp (of invocation) amidst darkness like this.”
همچنین می‌رفت بر لفظش دعا آن زمان چون مادران با وفا
Thus was the invocation running on his tongue at that time, like (the words of) faithful mothers.
اشک می‌رفت از دو چشمش و آن دعا بی خود از وی می بر آمد بر سما
The tears were flowing from his eyes, and that invocation was going up to Heaven from him (while he was) beside himself (unconscious).
آن دعای بی خودان خود دیگرست آن دعا زو نیست گفت داورست
That unconscious invocation is, in truth, different: that invocation is not from him (the speaker), it is spoken by the (Divine) Judge.
آن دعا حق می‌کند چون او فناست آن دعا و آن اجابت از خداست
God is making that invocation, since he (the speaker) is naughted (faná): the invocation and the answer (to it) are (both) from God.
واسطه‌ی مخلوق نه اندر میان بی‌خبر زان لابه کردن جسم و جان
There is not present (at that time) the medium, namely, the created person: body and spirit (alike) are unaware of making that supplication.
بندگان حق رحیم و بردبار خوی حق دارند در اصلاح کار
The (chosen) servants of God are merciful and long-suffering: they possess the disposition of God in regard to putting things right.
مهربان بی‌رشوتان یاری‌گران در مقام سخت و در روز گران
They are kind and bribeless ones, helpers in the hard plight and the heavy (grievous) day.
هین بجو این قوم را ای مبتلا هین غنیمت دارشان پیش از بلا
Hark, seek this (saintly) company, O afflicted one! Hark, hold them (as) a prize before the (coming of) affliction.
رست کشتی از دم آن پهلوان واهل کشتی را بجهد خود گمان
Through the breath (prayer) of that (spiritual) hero the ship was saved, while the people in the ship thought (they were saved) by their own efforts,
که مگر بازوی ایشان در حذر بر هدف انداخت تیری از هنر
(Supposing) that maybe in (the hour of) dread their arm had skilfully shot an arrow at the target.
پا رهاند روبهان را در شکار و آن زدم دانند روباهان غرار
Foxes, in the chase, are saved by their legs, but the foxes inconsiderately deem that (safety to proceed) from their tails.
عشقها با دم خود بازند کین می‌رهاند جان ما را در کمین
(Hence) they play fondly with their tails, thinking, “These save our lives in the ambuscade (of calamity).”
روبها پا را نگه دار از کلوخ پا چو نبود دم چه سود ای چشم‌شوخ
O fox, preserve your legs from (being broken by) brickbats; when you have no legs, what use is your tail, O bold-eyed one?
ما چو روباهان و پای ما کرام می‌رهاندمان ز صدگون انتقام
We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.
حیله‌ی باریک ما چون دم ماست عشقها بازیم با دم چپ و راست
Our subtle contrivance is as our tails: we play fondly with our tails, left and right.
دم بجنبانیم ز استدلال و مکر تا که حیران ماند از ما زید و بکر
We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.
طالب حیرانی خلقان شدیم دست طمع اندر الوهیت زدیم
We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,
تا بافسون مالک دلها شویم این نمی‌بینیم ما کاندر گویم
That by means of guile we may gain possession of (the people’s) hearts; we do not see that we are in a ditch.
در گوی و در چهی ای قلتبان دست وا دار از سبال دیگران
You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!
چون به بستانی رسی زیبا و خوش بعد از آن دامان خلقان گیر و کش
When you arrive at a fair and beauteous garden, after that lay hold of the people’s skirts and lead them.
ای مقیم حبس چار و پنج و شش نغز جایی دیگران را هم بکش
O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!
ای چو خربنده حریف کون خر بوسه گاهی یافتی ما را ببر
O you who, like an ass-servant, are the comrade of the ass’s rump, you have found a (fine) spot to kiss: take us (to it)!
چون ندادت بندگی دوست دست میل شاهی از کجاات خاستست
Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?
در هوای آنک گویندت زهی بسته‌ای در گردن جانت زهی
In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.
روبها این دم حیلت را بهل وقف کن دل بر خداوندان دل
O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).
در پناه شیر کم ناید کباب روبها تو سوی جیفه کم شتاب
(Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.
تو دلا منظور حق آنگه شوی که چو جزوی سوی کل خود روی
O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.
حق همی‌گوید نظرمان در دلست نیست بر صورت که آن آب و گلست
God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”
تو همی‌گویی مرا دل نیز هست دل فراز عرش باشد نه به پست
You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.
در گل تیره یقین هم آب هست لیک زان آبت نشاید آب‌دست
Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,
زانک گر آبست مغلوب گلست پس دل خود را مگو کین هم دلست
Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”
آن دلی کز آسمانها برترست آن دل ابدال یا پیغامبرست
The heart that is higher than the heavens is the heart of the saint or the prophet.
پاک گشته آن ز گل صافی شده در فزونی آمده وافی شده
That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.
ترک گل کرده سوی بحر آمده رسته از زندان گل بحری شده
It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.
آب ما محبوس گل ماندست هین بحر رحمت جذب کن ما را ز طین
(But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!
بحر گوید من ترا در خود کشم لیک می‌لافی که من آب خوشم
The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.
لاف تو محروم می‌دارد ترا ترک آن پنداشت کن در من درآ
Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”
آب گل خواهد که در دریا رود گل گرفته پای آب و می‌کشد
The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water’s foot and is dragging (it back).
گر رهاند پای خود از دست گل گل بماند خشک و او شد مستقل
If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.
آن کشیدن چیست از گل آب را جذب تو نقل و شراب ناب را
What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).
همچنین هر شهوتی اندر جهان خواه مال و خواه جاه و خواه نان
Even so every lust in the world, whether it be (for) riches or power or bread.
هر یکی زینها ترا مستی کند چون نیابی آن خمارت می‌زند
Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.
این خمار غم دلیل آن شدست که بدان مفقود مستی‌ات بدست
This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).
جز به اندازه‌ی ضرورت زین مگیر تا نگردد غالب و بر تو امیر
Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you.
سر کشیدی تو که من صاحب‌دلم حاجت غیری ندارم واصلم
You scornfully refused (help), saying, “I am the owner of a (purified) heart: I have no need of any one else, I am united (with God).”
آنچنانک آب در گل سر کشد که منم آب و چرا جویم مدد
That is as though the water in the earth should scornfully refuse, saying, “I am the water, and why should I seek aid?”
دل تو این آلوده را پنداشتی لاجرم دل ز اهل دل برداشتی
You fancied this polluted (heart) was the (pure) heart; consequently you averted your heart from those possessed of (purified) hearts.
خود روا داری که آن دل باشد این کو بود در عشق شیر و انگبین
Do you indeed think it possible that this heart which is in love with milk and honey should be that (pure) heart?
لطف شیر و انگبین عکس دلست هر خوشی را آن خوش از دل حاصلست
The deliciousness of milk and honey is the reflexion of the (pure) heart: from that heart the sweetness of every sweet thing is derived.
پس بود دل جوهر و عالم عرض سایه‌ی دل چون بود دل را غرض
Hence the heart is the substance, and the world is the accident: how should the heart’s shadow (reflexion) be the object of the heart’s desire?
آن دلی کو عاشق مالست و جاه یا زبون این گل و آب سیاه
Is that (pure heart) the heart that is enamoured of riches and power, or is submissive to this black earth and water (the body),
یا خیالاتی که در ظلمات او می‌پرستدشان برای گفت و گو
Or to vain fancies which it worships in the darkness for the sake of fame?
دل نباشد غیر آن دریای نور دل نظرگاه خدا وانگاه کور
The heart is naught but the Sea of Light: is the heart the place for vision of God and then blind?
نه دل اندر صد هزاران خاص و عام در یکی باشد کدامست آن کدام
The heart is not (contained) in hundreds of thousands (of persons) noble or common; it is in a single one: which is he? Which?
ریزه‌ی دل را بهل دل را بجو تا شود آن ریزه چون کوهی ازو
Leave (what is only) a fragment of the heart and seek the (perfect) heart, in order that by means of it that fragment may become as a mountain.
دل محیطست اندرین خطه‌ی وجود زر همی‌افشاند از احسان و جود
The (perfect) heart is encompassing (the whole of) this realm of existence and scattering gold in beneficence and bounty.
از سلام حق سلامیها نثار می‌کند بر اهل عالم اختیار
It chooses to lavish blessings derived from the Blessedness of God upon the people of the world.
هر که را دامن درستست و معد آن نثار دل بر آنکس می‌رسد
Whosoever’s skirt is right and ready, the largesse of the heart comes to that person.
دامن تو آن نیازست و حضور هین منه در دامن آن سنگ فجور
Your skirt (to catch that largesse) is supplication and presence (with God): beware, do not put in your skirt the stone of iniquity,
تا ندرد دامنت زان سنگها تا بدانی نقد را از رنگها
In order that your skirt may not be torn by those stones and that you may distinguish the sterling coin (of truth) from the colours (of falsehood).
سنگ پر کردی تو دامن از جهان هم ز سنگ سیم و زر چون کودکان
You have filled your skirt with stones (of iniquity) from this world, and also with stones of silver and gold, as children (do).
از خیال سیم و زر چون زر نبود دامن صدقت درید و غم فزود
Inasmuch as from that fancy of silver and gold there was no (real) gold, the skirt of your sincerity was rent and your sorrow increased.
کی نماید کودکان را سنگ سنگ تا نگیرد عقل دامنشان به چنگ
How should the (coloured) stone appear to the children as stone, till Reason lays hold of their skirts?
پیر عقل آمد نه آن موی سپید مو نمی‌گنجد درین بخت و امید
The Elder (Pír) is Reason, not that white hair (of eld): hair is not contained in (has nothing to do with) this fortune and hope (which is bestowed by Reason).




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