1Cademy - بخش ۲۲ - عقد پنجم در بیان یکتایی و برهان بی همتایی حق سبحانه که در بیان و برهان همه زبان آوران یکسانند و همه بی زبانان یکزبان / Section 22 - The Fifth Knot on Explaining the Oneness and the Proof of the Uniqueness of the Glorious Truth, in Whose Description and Proof All Speakers Are Alike and All the Speechless Are of One Tongue

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Haft Awrang

Poem

بخش ۲۲ - عقد پنجم در بیان یکتایی و برهان بی همتایی حق سبحانه که در بیان و برهان همه زبان آوران یکسانند و همه بی زبانان یکزبان / Section 22 - The Fifth Knot on Explaining the Oneness and the Proof of the Uniqueness of the Glorious Truth, in Whose Description and Proof All Speakers Are Alike and All the Speechless Are of One Tongue

Original content

ای درین بتکده طبع فریب
برده غوغای بتان از تو شکیب

طبع را بند خرد بر پا نه
پای اندیشه درین غوغا نه

بنگر این انجم و مهر و مه را
بت ره گشته خلیل الله را

یافتندی به دلش راه قبول
گرنه بشکستیشان سنگ افول

سنگ بر بتکده آزر زن
در جهان صیت خلیلی افکن

تیز کن خنجر لابر سر لات
ببر از لات منی را ز منات

تاج عزت ز سر عزی کش
رخت طاعت به در مولاکش

ثنوی اهرمن و یزدان گوی
تافت از انجمن ایمان روی

عیسوی شد به سه گویی افزون
خیمه از ساحت دین زد بیرون

تو به صد بت چه به صد بلکه هزار
بلکه بیرون ز ترازوی شمار

کرده ای روی ولی هر نفسی
می پزی در ره ایمان هوسی

گاه گویی که من آن دریایم
که جهان را به گهر آرایم

دل صدف گوهر توحیدم در
گوش دهر از در توحیدم پر

گاه گویی که من آن گلزارم
که دهد بر گل عرفان خارم

هر که یابد ز گل من بویی
بوی عرفان دهد از هر مویی

به زبان می زنی این لاف ولی
نیست بر موجب اینت عملی

هر چه تقریر تو ترتیب کند
صورت حال تو تکذیب کند

هر چه یابد ز مقال تو فروغ
سازدش حال تو مطعون به دروغ

نیست این راستی و راستروی
که چنان راست که گویی نشوی

راه رو پس سخن راه بگوی
آنچه خواهی بشو آنگاه بگوی

دل نکرده ز دورویی صافی
چه ز یکرویی وحدت لافی

دیده بر شاهد وحدت بگشای
وز دورویی و دو گویی باز آی

سهل باشد که ز ماهی تا ماه
بر تو باشند درین نکته گواه

گرچه قولت دم اقرار زند
فعل تو نعره انکار زند

از محیط فلک و اوج سماک
تا حضیض سمک و مرکز خاک

بین مرتب شده اجرام که هست
وین همه جنبش و آرام که هست

شکل و ترتیب فلک بر یک حال
دور سیر همه بر یک منوال

یکی از صورت خود ناگشته
یکی از گردش خود نگذشته

متفق وضع دوایر با هم
منتظم سلک عناصر با هم

همه بر یک صفت و یک آیین
هیچ زیرین نشده بالایین

سال و مه روز و شب و شام و سحر
یک به یک گرم رو و تیز گذر

تا به آمد شد خود در گروند
بر یکی قاعده آیند و روند

چار فصلی که به هر سال در است
به همین رسم و روش رهسپر است

این موالید سه گانه که جهان
پر از آنهاست چه پیدا چه نهان

نوع نوعش نه کم آید نه فزون
از نهانخانه ابداع برون

کارگاهی به چنین ضبط و نسق
کار یک کارگزارست الحق

کشور آباد نگردد به دو شاه
بشکند از دو سپهدار سپاه

از دو بانو چو شود آشفته
خانه امید مدارش رفته

رنج طفل است ادای دو ادیب
مرگ رنجور دوای دو طبیب

English translation

O you who in this deceitful temple of nature, Have had your patience stolen by the clamor of idols! Put the shackle of intellect upon the feet of nature, Step with the foot of reflection into this clamor. Behold these stars, the sun, and the moon, Idols that became the path for Abraham (Khalilullah), They would have found a path of acceptance into his heart, Had the stone of setting (eclipse) not broken them. Strike a stone against Azar's idol-temple, Cast the fame of Abrahamic friendship throughout the world. Sharpen the dagger of 'La' (Negation) over the head of Lat, Cut off egoism from Lat through Manat. Drag the crown of glory from the head of Uzza, Pull the baggage of obedience to the threshold of your Master. The dualist who speaks of Ahriman and Yazdan Has turned his face away from the assembly of faith. The Christian who went beyond by speaking of three Has pitched his tent outside the domain of religion. As for you, to a hundred idols—what say I, a hundred? Nay, a thousand, Nay, beyond the balance of count— Have you turned your face, yet at every breath You cook up some desire on the path of faith. Sometimes you say, 'I am that ocean Which adorns the world with pearls; My heart is the oyster of the pearl of monotheism, The ear of time is filled with the pearls of my monotheism.' Sometimes you say, 'I am that rose-garden Whose thorns give yield to the rose of gnosis; Anyone who catches a scent from my rose Will emit the scent of gnosis from every hair.' You strike this boast with your tongue, but You have no action corresponding to this. Whatever your discourse arranges The reality of your state belies. Whatever receives light from your speech, Your actual state brands as a lie. This is not truthfulness and walking straight: That you do not become as straight as you speak. Walk the path, and then speak the words of the path; Become what you wish, and then speak. Having not cleansed your heart of double-dealing, Why do you boast of the single-facedness of Unity? Open your eyes to the Witness of Unity, And turn back from double-dealing and double-tonguedness. It would be easy for everything from the fish to the moon To bear witness for you on this point, Even though your words breathe confession, Your deeds shout out denial. From the circumference of the heavens and the height of Arcturus, To the depth of the fish and the center of the earth, Behold the celestial bodies that have been arranged, And all this motion and rest that exists; The form and order of the heavens remain in one state, The cycle of their passage is all in one manner. Neither has one deviated from its form, Nor has another abandoned its rotation. The position of the circles is in harmony with one another, The chain of the elements is organized together. All have one attribute and one law; None that is below has become that which is above. Year and month, day and night, evening and dawn, One by one running warmly and passing swiftly, So that in their coming and going they are pledged To arrive and depart on a single rule. The four seasons that are in each year Travel by this very custom and method. These three kingdoms of nature with which the world Is filled, whether manifest or hidden, Each kind thereof neither decreases nor increases, Emerging from the hidden chamber of creation. A workshop with such control and order Is in truth the work of a single operator. A country does not flourish under two kings; An army breaks under two commanders. When a house becomes chaotic because of two mistresses, Do not expect its hope to remain. The distress of a child is the instruction of two teachers; The death of a patient is the medicine of two doctors.

Updated 2026-07-19

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