Were it not that that foul-mouthed one is a dung-eater, he would say, “Deliver me from the nature of the crow!”
مناجات
Prayer.
ای مبدل کرده خاکی را به زر ** خاک دیگر را بکرده بوالبشر 780
O Thou who hast transmuted one clod of earth into gold, and another clod into the Father of mankind,
کار تو تبدیل اعیان و عطا ** کار من سهوست و نسیان و خطا
Thy work is the transmutation of essences and (the showing of) munificence; my work is mistake and forgetfulness and error.
سهو و نسیان را مبدل کن به علم ** من همه خلمم مرا کن صبر و حلم
Transmute mistake and forgetfulness into knowledge: I am all choler, make me patience and forbearance.
ای که خاک شوره را تو نان کنی ** وی که نان مرده را تو جان کنی
O Thou who makest nitrous earth to be bread, and O Thou who makest dead bread to be life,
ای که جان خیره را رهبر کنی ** وی که بی‌ره را تو پیغمبر کنی
O Thou who makest the distracted soul to be a Guide, and O Thou who makest the wayless wanderer to be a Prophet,
می‌کنی جزو زمین را آسمان ** می‌فزایی در زمین از اختران 785
Thou makest a piece of earth to be heaven, Thou givest increase in the earth from the stars.
هر که سازد زین جهان آب حیات ** زوترش از دیگران آید ممات
Whosoever makes the Water of Life to consist of (the pleasures of) this world, death comes to him sooner than to the others.
دیده‌ی دل کو به گردون بنگریست ** دید که اینجا هر دمی میناگریست
The eye of the heart (the inward eye) that contemplated the (spiritual) firmament perceived that here (in the sensible world) is a continual alchemy.
قلب اعیانست و اکسیری محیط ** ایتلاف خرقه‌ی تن بی‌مخیط
The harmonious cohesion of the patched garment, (which is) the body, without being stitched (together), is (owing to) the transmutation of essences and (to) an all-embracing elixir.
تو از آن روزی که در هست آمدی ** آتشی یا بادی یا خاکی بدی
From the day when thou camest into existence, thou wert fire or air or earth.
گر بر آن حالت ترا بودی بقا ** کی رسیدی مر ترا این ارتقا 790
If thou hadst remained in that condition, how should this (present) height have been reached by thee?
از مبدل هستی اول نماند ** هستی بهتر به جای آن نشاند
The Transmuter did not leave thee in thy first (state of) existence: He established a better (state of) existence in the place of that (former one);
هم‌چنین تا صد هزاران هستها ** بعد یکدیگر دوم به ز ابتدا
And so on till (He gave thee) a hundred thousand states of existence, one after the other, the second (always) better than the beginning.
از مبدل بین وسایط را بمان ** کز وسایط دور گردی ز اصل آن
Regard (all change as derived) from the Transmuter, leave (ignore) the intermediaries, for by (regarding) the intermediaries thou wilt be come far from their Origin.
واسطه هر جا فزون شد وصل جست ** واسطه کم ذوق وصل افزونترست
Wherever the intermediaries increase, union (with the Origin) is removed: (in proportion as) the intermediaries are less, the delight of (attaining to) union is greater.
از سبب‌دانی شود کم حیرتت ** حیرت تو ره دهد در حضرتت 795
By knowing the intermediaries thy bewilderment (in God) is diminished: thy bewilderment gives thee admission to the (Divine) Presence.
این بقاها از فناها یافتی ** از فنااش رو چرا برتافتی
Thou hast gained these (successive) lives from (successive) deaths: why hast thou averted thy face from dying in Him?
زان فناها چه زیان بودت که تا ** بر بقا چفسیده‌ای ای نافقا
What loss was thine (what loss didst thou suffer) from those deaths, that thou hast clung (so tenaciously) to (this earthly) life, O rat?
چون دوم از اولینت بهترست ** پس فنا جو و مبدل را پرست
Since thy second (life) is better than thy first, therefore seek to die (to the world), and worship the Transmuter.
صد هزاران حشر دیدی ای عنود ** تاکنون هر لحظه از بدو وجود
O contumacious man, thou hast experienced a hundred thousand resurrections at every moment from the beginning of thy existence until now:
از جماد بی‌خبر سوی نما ** وز نما سوی حیات و ابتلا 800
From inanimateness (thou didst move) unconsciously towards (vegetal) growth, and from (vegetal) growth towards (animal) life and tribulation;
باز سوی عقل و تمییزات خوش ** باز سوی خارج این پنج و شش
Again, towards reason and goodly discernments; again, towards (what lies) outside of these five (senses) and six (directions).
تا لب بحر این نشان پایهاست ** پس نشان پا درون بحر لاست
These footprints are (extend) as far as the shore of the Ocean; then the footprints disappear in the Ocean;
زانک منزلهای خشکی ز احتیاط ** هست دهها و وطنها و رباط
Because, from (Divine) precaution, the resting-places (appointed for the traveller) on the dry land are (like) villages and dwellings and caravanserays,