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4
1308-1332

  • گفت قابیل آه شه بر عقل من ** که بود زاغی ز من افزون به فن
  • Qábíl cried, “Oh, fie on my intellect! for a crow is superior to me in skill.”

  • عقل کل را گفت مازاغ البصر ** عقل جزوی می‌کند هر سو نظر
  • Concerning the Universal Intellect He (God) hath said, “The sight did not rove (má zágh),” (but) the particular intellect is looking in every direction.

  • عقل مازاغ است نور خاصگان ** عقل زاغ استاد گور مردگان 1310
  • The Intellect whose sight does not rove (‘aql-i má zágh) is the light of the elect; the crow-intellect (‘aql-i zágh) is the sexton for the (spiritually) dead.

  • جان که او دنباله‌ی زاغان پرد ** زاغ او را سوی گورستان برد
  • The spirit that flies after crows—the crow carries it towards the graveyard.

  • هین مدو اندر پی نفس چو زاغ ** کو به گورستان برد نه سوی باغ
  • Beware! Do not run in pursuit of the crow-like fleshly soul, for it carries (thee) to the graveyard, not towards the orchard.

  • گر روی رو در پی عنقای دل ** سوی قاف و مسجد اقصای دل
  • If thou go, go in pursuit of the ‘Anqá of the heart, towards the Qáf and Farther Mosque of the heart.

  • نوگیاهی هر دم ز سودای تو ** می‌دمد در مسجد اقصای تو
  • Every moment from thy cogitation a new plant is growing in thy Farther Mosque.

  • تو سلیمان‌وار داد او بده ** پی بر از وی پای رد بر وی منه 1315
  • Do thou, like Solomon, give it its due: investigate it, do not lay upon it the foot of rejection,

  • زانک حال این زمین با ثبات ** باز گوید با تو انواع نبات
  • Because the various sorts of plants declare to thee the (inward) state of this firm-set earth.

  • در زمین گر نیشکر ور خود نیست ** ترجمان هر زمین نبت ویست
  • Whether in the earth there are sugar-canes or only (common) reeds, every earth (soil) is interpreted by its plants.

  • پس زمین دل که نبتش فکر بود ** فکرها اسرار دل را وا نمود
  • Therefore the heart's soil, whereof thought was (ever) the plant—(those) thoughts have revealed the heart's secrets.

  • گر سخن‌کش یابم اندر انجمن ** صد هزاران گل برویم چون چمن
  • If I find in the company him that draws the discourse (from me towards himself), I, like the garden, will grow hundreds of thousands of roses;

  • ور سخن‌کش یابم آن دم زن به مزد ** می‌گریزد نکته‌ها از دل چو دزد 1320
  • And if at that time I find (there) the scoundrel who kills the discourse, the deep sayings will flee, like a thief, from my heart.

  • جنبش هر کس به سوی جاذبست ** جذب صدق نه چو جذب کاذبست
  • The movement of every one is towards the Drawer: the true drawing is not like the false drawing.

  • می‌روی گه گمره و گه در رشد ** رشته پیدا نه و آنکت می‌کشد
  • Sometimes thou art going astray, sometimes aright: the cord is not visible, nor He who is drawing thee.

  • اشتر کوری مهار تو رهین ** تو کشش می‌بین مهارت را مبین
  • Thou art a blind camel, and thy toggle is in (His) keeping: do thou regard the act of drawing, do not regard thy toggle.

  • گر شدی محسوس جذاب و مهار ** پس نماندی این جهان دارالغرار
  • If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).

  • گبر دیدی کو پی سگ می‌رود ** سخره‌ی دیو ستنبه می‌شود 1325
  • (If) the infidel saw that he was going after a cur and was being made subject to the hideous Devil,

  • در پی او کی شدی مانند حیز ** پی خود را واکشیدی گبر نیز
  • How should he go at its heels like a catamite (base sycophant)? The infidel too would step back.

  • گاو گر واقف ز قصابان بدی ** کی پی ایشان بدان دکان شدی
  • If the cow were acquainted with the butchers, how should she follow them to that (butcher's) shop,

  • یا بخوردی از کف ایشان سبوس ** یا بدادی شیرشان از چاپلوس
  • Or eat bran from their hands, or give them milk on account of (their) coaxing (her)?

  • ور بخوردی کی علف هضمش شدی ** گر ز مقصود علف واقف بدی
  • And if she ate, how should the fodder be digested by her, if she were aware of the purpose of the fodder?

  • پس ستون این جهان خود غفلتست ** چیست دولت کین دوادو با لتست 1330
  • Heedlessness (delusion), then, is in sooth the pillar (support) of this world: what is dawlat (worldly fortune)? for this dawádaw (running to and fro) is (accompanied) with lat (blows).

  • اولش دو دو به آخر لت بخور ** جز درین ویرانه نبود مرگ خر
  • The beginning thereof is daw, daw (run, run); in the end (it is) lat khwar (suffer blows): the death of the ass is not (occurring) except in this wilderness.

  • تو به جد کاری که بگرفتی به دست ** عیبش این دم بر تو پوشیده شدست
  • Whenever thou hast earnestly taken a work in hand, its faultiness has become veiled to thee at this moment.