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3
2211-2260

  • ای کریم و ای رحیم سرمدی ** در گذار از بدسگالان این بدی
  • O Gracious One, O Merciful and Everlasting One, pass over this wickedness committed by devisers of evil!

  • ای بداده رایگان صد چشم و گوش ** بی ز رشوت بخش کرده عقل و هوش
  • O Thou who hast given, free of cost, a hundred eyes and ears, and, without bribe, hast dispensed intellect and understanding;

  • پیش از استحقاق بخشیده عطا ** دیده از ما جمله کفران و خطا
  • Who hast bestowed the gift before the merit (was existent), having suffered from us the whole (sum) of ingratitude and transgression:

  • ای عظیم از ما گناهان عظیم ** تو توانی عفو کردن در حریم
  • O Almighty One, Thou art able to pardon our great sins in privacy.

  • ما ز آز و حرص خود را سوختیم ** وین دعا را هم ز تو آموختیم 2215
  • We have burnt ourselves from concupiscence and greed, and even this invocation we have learned from Thee.

  • حرمت آن که دعا آموختی ** در چنین ظلمت چراغ افروختی
  • (We beseech Thee) in reverence for Thy having taught (us) to invoke (Thee) and for having lighted the lamp (of invocation) amidst darkness like this.”

  • همچنین می‌رفت بر لفظش دعا ** آن زمان چون مادران با وفا
  • Thus was the invocation running on his tongue at that time, like (the words of) faithful mothers.

  • اشک می‌رفت از دو چشمش و آن دعا ** بی خود از وی می بر آمد بر سما
  • The tears were flowing from his eyes, and that invocation was going up to Heaven from him (while he was) beside himself (unconscious).

  • آن دعای بی خودان خود دیگرست ** آن دعا زو نیست گفت داورست
  • That unconscious invocation is, in truth, different: that invocation is not from him (the speaker), it is spoken by the (Divine) Judge.

  • آن دعا حق می‌کند چون او فناست ** آن دعا و آن اجابت از خداست 2220
  • God is making that invocation, since he (the speaker) is naughted (faná): the invocation and the answer (to it) are (both) from God.

  • واسطه‌ی مخلوق نه اندر میان ** بی‌خبر زان لابه کردن جسم و جان
  • There is not present (at that time) the medium, namely, the created person: body and spirit (alike) are unaware of making that supplication.

  • بندگان حق رحیم و بردبار ** خوی حق دارند در اصلاح کار
  • The (chosen) servants of God are merciful and long-suffering: they possess the disposition of God in regard to putting things right.

  • مهربان بی‌رشوتان یاری‌گران ** در مقام سخت و در روز گران
  • They are kind and bribeless ones, helpers in the hard plight and the heavy (grievous) day.

  • هین بجو این قوم را ای مبتلا ** هین غنیمت دارشان پیش از بلا
  • Hark, seek this (saintly) company, O afflicted one! Hark, hold them (as) a prize before the (coming of) affliction.

  • رست کشتی از دم آن پهلوان ** واهل کشتی را بجهد خود گمان 2225
  • Through the breath (prayer) of that (spiritual) hero the ship was saved, while the people in the ship thought (they were saved) by their own efforts,

  • که مگر بازوی ایشان در حذر ** بر هدف انداخت تیری از هنر
  • (Supposing) that maybe in (the hour of) dread their arm had skilfully shot an arrow at the target.

  • پا رهاند روبهان را در شکار ** و آن زدم دانند روباهان غرار
  • Foxes, in the chase, are saved by their legs, but the foxes inconsiderately deem that (safety to proceed) from their tails.

  • عشقها با دم خود بازند کین ** می‌رهاند جان ما را در کمین
  • (Hence) they play fondly with their tails, thinking, “These save our lives in the ambuscade (of calamity).”

  • روبها پا را نگه دار از کلوخ ** پا چو نبود دم چه سود ای چشم‌شوخ
  • O fox, preserve your legs from (being broken by) brickbats; when you have no legs, what use is your tail, O bold-eyed one?

  • ما چو روباهان و پای ما کرام ** می‌رهاندمان ز صدگون انتقام 2230
  • We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.

  • حیله‌ی باریک ما چون دم ماست ** عشقها بازیم با دم چپ و راست
  • Our subtle contrivance is as our tails: we play fondly with our tails, left and right.

  • دم بجنبانیم ز استدلال و مکر ** تا که حیران ماند از ما زید و بکر
  • We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.

  • طالب حیرانی خلقان شدیم ** دست طمع اندر الوهیت زدیم
  • We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,

  • تا بافسون مالک دلها شویم ** این نمی‌بینیم ما کاندر گویم
  • That by means of guile we may gain possession of (the people's) hearts; we do not see that we are in a ditch.

  • در گوی و در چهی ای قلتبان ** دست وا دار از سبال دیگران 2235
  • You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!

  • چون به بستانی رسی زیبا و خوش ** بعد از آن دامان خلقان گیر و کش
  • When you arrive at a fair and beauteous garden, after that lay hold of the people's skirts and lead them.

  • ای مقیم حبس چار و پنج و شش ** نغز جایی دیگران را هم بکش
  • O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!

  • ای چو خربنده حریف کون خر ** بوسه گاهی یافتی ما را ببر
  • O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!

  • چون ندادت بندگی دوست دست ** میل شاهی از کجاات خاستست
  • Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?

  • در هوای آنک گویندت زهی ** بسته‌ای در گردن جانت زهی 2240
  • In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.

  • روبها این دم حیلت را بهل ** وقف کن دل بر خداوندان دل
  • O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).

  • در پناه شیر کم ناید کباب ** روبها تو سوی جیفه کم شتاب
  • (Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.

  • تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی
  • O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.

  • حق همی‌گوید نظرمان در دلست ** نیست بر صورت که آن آب و گلست
  • God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”

  • تو همی‌گویی مرا دل نیز هست ** دل فراز عرش باشد نه به پست 2245
  • You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.

  • در گل تیره یقین هم آب هست ** لیک زان آبت نشاید آب‌دست
  • Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,

  • زانک گر آبست مغلوب گلست ** پس دل خود را مگو کین هم دلست
  • Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”

  • آن دلی کز آسمانها برترست ** آن دل ابدال یا پیغامبرست
  • The heart that is higher than the heavens is the heart of the saint or the prophet.

  • پاک گشته آن ز گل صافی شده ** در فزونی آمده وافی شده
  • That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.

  • ترک گل کرده سوی بحر آمده ** رسته از زندان گل بحری شده 2250
  • It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.

  • آب ما محبوس گل ماندست هین ** بحر رحمت جذب کن ما را ز طین
  • (But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!

  • بحر گوید من ترا در خود کشم ** لیک می‌لافی که من آب خوشم
  • The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.

  • لاف تو محروم می‌دارد ترا ** ترک آن پنداشت کن در من درآ
  • Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”

  • آب گل خواهد که در دریا رود ** گل گرفته پای آب و می‌کشد
  • The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water's foot and is dragging (it back).

  • گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل 2255
  • If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.

  • آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را
  • What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).

  • همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان
  • Even so every lust in the world, whether it be (for) riches or power or bread—

  • هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند
  • Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.

  • این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست
  • This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).

  • جز به اندازه‌ی ضرورت زین مگیر ** تا نگردد غالب و بر تو امیر 2260
  • Do not partake of these (objects) but according to the measure of (your) necessity, lest they grow predominant and become rulers over you.