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دفتر اول - بخش ۶۲ - هم در بیان مکر خرگوش / Book One - Section 62 - Also in Explaining the Hare's Deceit

Original content

در شدن خرگوش بس تأخیر کرد
مکر را با خویشتن تقریر کرد

در ره آمد بعد تأخیر دراز
تا به گوش شیر گوید یک دو راز

تا چه عالم هاست در سودای عقل
تا چه با پهنا ست این دریای عقل

صورت ما اندرین بحر عذاب
می دود چون کاسه ها بر روی آب

تا نشد پر بر سر دریا چو تشت
چونکه پر شد تشت در وی غرق گشت

عقل پنهان ست و ظاهر عالمی
صورت ما موج یا از وی نمی

هر چه صورت بی وسیلت سازدش
ز آن وسیلت بحر دور اندازدش

تا نبیند دل دهندهٔ راز را
تا نبیند تیر دورانداز را

اسپ خود را یاوه داند وز ستیز
می دواند اسپ خود در راه تیز

اسپ خود را یاوه داند آن جواد
و اسپ خود او را کشان کرده چو باد

در فغان و جست و جو آن خیره سر
هر طرف پرسان و جویان در به در

کانکه دزدید اسپ ما را کو و کیست
این که زیر ران تست ای خواجه چیست

آری این اسپست لیک این اسپ کو
با خود آی ای شهسوار اسپ جو

جان ز پیدایی و نزدیکی ست گم
چون شکم پر آب و لب خشکی چو خم

تا نبینی سرخ و سبز و بور را
کی ببینی پیش ازین سه نور را

لیک چون در رنگ گم شد هوش تو
شد ز نور آن رنگ ها روپوش تو

چونکه شب آن رنگ ها مستور بود
پس بدیدی دید رنگ از نور بود

نیست دید رنگ بی نور برون
همچنین رنگ خیال اندرون

این برون از آفتاب و از سها
و اندرون از عکس انوار علا

نور نور چشم خود نور دل ست
نور چشم از نور دل ها حاصل ست

باز نور نور دل نور خدا ست
کاو ز نور عقل و حس پاک و جدا ست

شب نبد نور و ندیدی رنگ ها
پس به ضد نور پیدا شد ترا

دیدن نور ست، آنگه دید رنگ
وین به ضد نور دانی بی درنگ

رنج و غم را حق پی آن آفرید
تا بدین ضد خوش دلی آید پدید

پس نهانی ها به ضد پیدا شود
چونک حق را نیست ضد پنهان بود

که نظر بر نور بود آنگه به رنگ
ضد به ضد پیدا بود چون روم و زنگ

پس به ضد نور دانستی تو نور
ضد ضد را می نماید در صدور

نور حق را نیست ضد ی در وجود
تا به ضد او را توان پیدا نمود

لاجرم ابصار ما لا تدرکه
و هو یدرک بین تو از موسی و که

صورت از معنی چو شیر از بیشه دان
یا چو آواز و سخن ز اندیشه دان

این سخن و آواز از اندیشه خاست
تو ندانی بحر اندیشه کجاست

لیک چون موج سخن دیدی لطیف
بحر آن دانی که باشد هم شریف

چون ز دانش موج اندیشه بتاخت
از سخن و آواز او صورت بساخت

از سخن صورت بزاد و باز مرد
موج خود را باز اندر بحر برد

صورت از بی صورتی آمد برون
باز شد که انا الیه راجعون

پس ترا هر لحظه مرگ و رجعتیست
مصطفی فرمود دنیا ساعتیست

فکر ما تیر ی ست از هو در هوا
در هوا کی پاید آید تا خدا

هر نفس نو می شود دنیا و ما
بی خبر از نو شدن اندر بقا

عمر همچون جوی نو نو می رسد
مستمری می نماید در جسد

آن ز تیزی مستمر شکل آمده ست
چون شرر کش تیز جنبانی بدست

شاخ آتش را بجنبانی بساز
در نظر آتش نماید بس دراز

این درازی مدت از تیزی صنع
می نماید سرعت انگیزی صنع

طالب این سر اگر علامه ای ست
نک حسام الدین که سامی نامه ای ست

English translation

The hare delayed greatly in going; he rehearsed the stratagem to himself. After the long delay he came along the road, to tell one or two secrets into the lion's ear. What worlds there are in the thought and passion of intellect; how broad is this sea of intellect. Our form runs in this sea of torment like bowls on the surface of water. Until it is filled, a basin floats atop the sea; when the basin is filled, it sinks in it. Intellect is hidden, and a world is manifest; our form is its wave, or a little moisture from it. Whatever the form makes into a means, by that means the sea throws it far away, so that the heart may not see the Giver of the secret, so that it may not see the far-shooting archer. He thinks his own horse is lost and, from obstinacy, drives his horse swiftly on the road. That noble rider thinks his horse is lost, while his own horse is carrying him like the wind. In lament and search, that bewildered one asks everywhere, door to door: 'Who has stolen our horse, and where and who is he?' 'What is this beneath your thigh, sir?' 'Yes, this is a horse, but where is that horse?' Come to yourself, O horseman seeking a horse. The soul is lost through its plainness and nearness, like a belly full of water and lips dry as a jar. How can you see red, green, and russet unless, before these three, you see light? But when your awareness is lost in color, those colors become your veil from the light. Since those colors were hidden at night, you then saw that seeing color comes from light. There is no seeing color without outward light; so too with the color of inward imagination. The outward is from the sun and Suha; the inward from the reflection of the highest lights. The light of the light of your eye is the light of the heart; the eye's light is obtained from the light of hearts. Again, the light of the light of the heart is God's light, which is pure and apart from the light of intellect and sense. At night there was no light, and you did not see the colors; so through its opposite, light became evident to you. Seeing light comes first, then seeing color; you know this at once by the opposite of light. God created pain and grief for this reason: so that through this opposite gladness of heart might appear. Thus hidden things appear through their opposites; since God has no opposite, He remains hidden. For sight was full of light, then looked to color; opposite is manifest through opposite, like Rum and Zang. Thus you knew light through the opposite of light; an opposite displays its opposite in appearances. God's light has no opposite in existence by which He could be made manifest through an opposite. Therefore 'our sights do not perceive Him, and He perceives'; understand this from Moses and the mountain. Know form as coming from meaning as a lion from the forest, or as voice and speech from thought. This speech and voice arose from thought; you do not know where the sea of thought is. But when you saw the subtle wave of speech, you know that its sea too is noble. When the wave of thought surged from knowledge, it made form from speech and voice. Form was born from speech and died again; the wave carried itself back into the sea. Form came out of formlessness and returned, saying, 'Indeed, to Him we return.' Thus at every moment you have a death and a return; Mustafa said, 'The world is an hour.' Our thought is an arrow from Hu into the air; how can it remain in the air? It comes back to God. Every breath the world and we are renewed, unaware of renewal within continuance. Life, like a stream, arrives ever new; it appears continuous in the body. From speed it has taken on a continuous shape, like a spark that you move swiftly in your hand. If you skillfully wave a firebrand, to sight the fire appears very long. This length of duration appears from the swiftness of making; it shows the speed-arousing power of making. If the seeker of this secret is a great scholar, behold Husam al-Din, who is a lofty book.

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Updated 2026-06-28

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