The Book of Akbar 1.44-62

1.44

# حدیث آنجا که از یزدان شناسیست سپاساندیشی ما ناسپاسیست # تو جرأت بین که همت میزند جوش که گیرد قطره دریارا در آغوش هرگاه زمینیان را با آسمانیان رابطهآ مناسبت مفقود، و خاکیان را با افلاکیان راه سخن مسدود باشد، مکانیان را بلامکانیان چه نسبت خواهد بود؟ تا حصهآ من ذرهآ خاکنشین با نسبت آفتاب عالمتاب قدس چه باشد؟ محبوس مطمورهآ امکان و حدوثرا ببادیه پیمائی عرصهآ وجوب و قدم چه حد؟ و کدام یارا؟ ذرهآ سرگشتهآ بیسروپارا در شعشعهآ نیر جهان افروز بجز هواداری چه بهره؟ وقطرهآ شبنم را با بحر زخار و ابر مدرار بجزلاف خشکلبی چه نصیبه؟ هیهات اگرذره از آن فروغ بخش انجمن هستی گوید، اگرچه اورا نمیشناسد و اورانمیگوید، اما ازو میگوید و اورا میجوید. لیکن تنگنای ظلمترا با ساحت نور چه نسبت؟ و عدم مطلق را با وجود بحت چه مناسبت؟ آفریده هرگاه

Letters and dots are the desert sand in Thy perfect path. In the universe of Thy wisdom, the city of speech is but some market-booths. The warders of jealousy at Thy door, smite the understanding, With blows of astonishment in front, and strokes of ignorance from behind. In other words, praise of the incomparable Deity lies outside the field of possibility, and the panegyric of the unequalled God is beyond the field of existence. Verse. Wherever discourse deals with the knowledge of God, Our thoughts' praise becomes dispraise. Behold rashness, how it boils over with daring! Can a drop embrace the ocean? Think not that it is even a single letter of the Book, For the Letter is muslin and the Book moonlight. How long wilt thou be an embroiderer of speech ? Stay thy foot here, with the acknowledgment of humility. So long as there is no link between terrestrials and celestials, and the path of speech between the earthly and the heavenly is closed, what intercourse can there be between the limited and the unlimited, so that an atom of the dust can have any lot in the pure, world-warming Sun ? What goal in the boundless plains of necessity and eternity is possible for a prisoner in the subterraneous vault of accident and modernity ; and what strength can he have to traverse them ? What portion can a bewildered, headless and footless mote have in the beams of the world-lighting Sun ? It can only be tossed about in the wind.

What is a dewdrop to the swelling ocean or to the cloud surcharged with rain? 'Tis but the vaunt of a parched lip. Pity it were that a mote should discourse about the Illuminator of the assemblage of existences and, though it know him not, and cannot address him, yet should speak of him and search for him ! What connection is there between the dark defile and the courts of light; between non-entity and absolute being ? The creature may never attain such knowledge of the Creator, as to be able to draw even a few breaths in the rare atmosphere of the praise of His mysteries (maknitndt) or to plant some steps in the field of the comprehension of the wonders of His store-houses (makhzundt). How then can he be fit to enter the courts of the Creator’s praise? For him who has no right of approach, to speak of the Sultan’s privy chamber, is only to be exposed to ridicule and to make himself a public laughing-stock. Verse. Though the foot of Speech be long of stride, Thy curtain-stone hath shattered it. Though Speech be fat and lusty, It is lean when it reaches Thy table. O Thou! Higher than our imaginary heavens and more exalted than the plane of the elements and than the stars, inasmuch as Thou hast not bestowed on us knowledge of Thy essence and attributes, it is manifest that Thou regardest not thanksgiving as within our powers, and seeing that Thou hast conferred on us mercies which are infinite, it follows that Thou hast not laid upon us the obligation of adequate gratitude!

1.57

از آفریننده کامیاب شناسائی نتواند شد تا دمی چند در هوای ثنای بدایع مکنونات او زند یا قدمی چند در صحرای ادراک مخزونات او زهد، اورا در معرض ستایش آفریدگار درآمدن چگونه سزد؟ بارنایافته را از خلوتسرای سلطان سخن گفتن خودرا در مضحکهآ انام انداختن و سخرهآ هنگامهآ عوام ساختن است (مثنوی)

1.62

# پای سخنرا که دراز است دست سنگ سراپردهآ تو سر شکست # گرچه سخن فربه و جان پرور است چگونه بخوان تو رسد؟ لاغر است ای برتراز کرسی عقول واوهام، وای والاتراز ساحت عناصرواجرام، چون معرفت ذات و صفات نبخشیدی، معلوم شد که سپاسداری بر همت ما لازم نکردی. و چون نعمت بیمنتها عنایت بکردی1، مفهوم یشد که بر ذمت ما شکرگذاری واجب نفرمودی.