بخش 19 - سبب آنک فرجی را نام فرجی نهادند از اول

A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.

He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.

This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.

Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.

Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).

He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”

The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage.

Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.

(If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.

The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.

With these base scoundrels Súfism has become patching and sodomy, and that is all.

To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but

(Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.

Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;

It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—

Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).

He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter).

(O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.

From that hidden goblet (of Thine) Thou hast poured out of the cup of the noble (prophets and saints) a draught over the dusty earth.

From the draught thereof there is a trace on the locks and cheeks (of the fair): hence kings lick the earth (of which the bodies of the fair are made).

’Tis the draught of (Divine) beauty—(mingled) in the lovely earth—that thou art kissing with a hundred hearts day and night.

Since the draught, when mingled with dust, makes thee mad, think how its pure essence would affect thee!

Every one is tattered (torn with emotion) in the presence of a clod that has received a draught of Beauty.

(There is) a draught (poured) on the moon and the sun and Aries; (there is) a draught (poured) on the Throne and the Footstool and Saturn.

Oh, I wonder, wilt thou call it a draught or an elixir, since from contact with it so many splendours arise?

Earnestly seek contact with it, O accomplished man: none shall touch it except the purified.

One draught (is poured) on gold and rubies and pearls; one draught (is poured) on wine and dessert and fruits;

One draught on the faces of the charming fair: (consider, then,) how (marvellous) must be that pure wine!

Inasmuch as thou rubbest thy tongue (even) on this (earthly draught), how (enamoured of it) wilt thou be when thou seest (tastest) it without the clay!

When at the hour of death that pure draught is separated from the bodily clod by dying,

Thou quickly buriest that which remains, since it had been made such an ugly thing by that (separation).

When the Spirit displays its beauty without this carcase, I cannot express the loveliness of that union.

When the Moon displays its radiance without this cloud, ’tis impossible to describe that glory and majesty.

How delightful is that Kitchen full of honey and sugar, of which these (worldly) monarchs are (only) the lick-platters!

How delightful is that Stack in the spiritual field, of which every (other) stack is (only) the gleaner!

How delightful is the Sea of painless Life, of which the Seven Seas are (only) a dewdrop!

When the Cup-bearer of Alast poured a draught upon this nitrous abject earth,

The earth seethed, and we are (the result) of that seething. (O God, pour) another draught, for we are very effortless (unaspiring).

If ’twas permitted, I sang of non-existence; and if ’twas not to be told, lo, I was silent.

This is the account of the bent (grovelling) duck, which is greed: learn of Khalíl (Abraham) that the duck ought to be killed.

In the duck there is much good and evil besides this, (but) I am afraid of missing other (more important) topics of discourse.