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4
1409-1433

  • هم‌چو کنعان سر ز کشتی وا مکش ** که غرورش داد نفس زیرکش
  • Do not draw back your head from the ship (ark), like Kan‘án (Canaan), whom his intelligent soul deluded,

  • که برآیم بر سر کوه مشید ** منت نوحم چرا باید کشید 1410
  • Saying, “I will go up to the top of the lofty mountain: why must I bear gratitude (be under an obligation) to Noah?”

  • چون رمى از منتش اى بىرشد ** كه خدا هم منت او مىكشد
  • How should you recoil from being grateful to him, O unrighteous one, when even God bears gratitude to him?

  • چون رمی از منتش بر جان ما ** چونک شکر و منتش گوید خدا
  • How should gratitude to him not be (as an obligation) on our souls, when God gives him words of thankful praise and gratitude?

  • تو چه دانی ای غراره‌ی پر حسد ** منت او را خدا هم می‌کشد
  • What do you know (about his exalted state), O sack full of envy? Even God bears gratitude to him.

  • کاشکی او آشنا ناموختی ** تا طمع در نوح و کشتی دوختی
  • Would that he (one like Kan‘án) had not learned to swim, so that he might have fixed his hope on Noah and the ark!

  • کاش چون طفل از حیل جاهل بدی ** تا چو طفلان چنگ در مادر زدی 1415
  • Would that, like a child, he had been ignorant of devices, so that, like children, he might have clung to his mother,

  • یا به علم نقل کم بودی ملی ** علم وحی دل ربودی از ولی
  • Or that he had not been filled with traditional knowledge, (but) had carried away from a saint the knowledge divinely revealed to the heart!

  • با چنین نوری چو پیش آری کتاب ** جان وحی آسای تو آرد عتاب
  • When you bring forward a book (in rivalry) with such a light (of inspiration), your soul, that resembles inspiration (in its nature), reproaches (you).

  • چون تیمم با وجود آب دان ** علم نقلی با دم قطب زمان
  • Know that beside the breath (words) of the Qutb of the time traditional knowledge is like performing the ritual ablution with sand when there is water (available).

  • خویش ابله کن تبع می‌رو سپس ** رستگی زین ابلهی یابی و بس
  • Make yourself foolish (simple) and follow behind (him): only by means of this foolishness will you gain deliverance.

  • اکثر اهل الجنه البله ای پسر ** بهر این گفتست سلطان البشر 1420
  • On this account, O father, the Sultan of mankind (Mohammed hath said, “Most of the people of Paradise are the foolish.”

  • زیرکی چون کبر و باد انگیز تست ** ابلهی شو تا بماند دل درست
  • Since, intelligence is the exciter of pride and vanity in you, become a fool in order that your heart may remain sound—

  • ابلهی نه کو به مسخرگی دوتوست ** ابلهی کو واله و حیران هوست
  • Not the fool that is bent double (abases himself) in buffoonery, (but) the fool that is distraught and bewildered (lost) in Him (God).

  • ابلهان‌اند آن زنان دست بر ** از کف ابله وز رخ یوسف نذر
  • The foolish are (like) those women (of Egypt) who cut their hands—foolish in respect of their hands, (but) giving (wise) notice to beware of the face (beauty) of Joseph.

  • عقل را قربان کن اندر عشق دوست ** عقلها باری از آن سویست کوست
  • Sacrifice your intellect in love for the Friend: anyhow, (all) intellects are from the quarter where He is.

  • عقلها آن سو فرستاده عقول ** مانده این سو که نه معشوقست گول 1425
  • The (spiritually) intelligent have sent their intellects to that quarter: (only) the dolt has remained in this quarter where the’ Beloved is not.

  • زین سر از حیرت گر این عقلت رود ** هر سو مویت سر و عقلی شود
  • If, from bewilderment, this intellect of yours go out of this head, every head (tip) of your hair will become (a new) head and intellect.

  • نیست آن سو رنج فکرت بر دماغ ** که دماغ و عقل روید دشت و باغ
  • In that quarter the trouble of thinking is. not (incumbent) on the brain, for (there) the brain and intellect (spontaneously) produce fields and orchards (of spiritual knowledge).

  • سوی دشت از دشت نکته بشنوی ** سوی باغ آیی شود نخلت روی
  • (If you turn) towards the field, you will hear from the field a subtle discourse; (if) you come to the orchard, your palm- tree will become fresh and flourishing.

  • اندرین ره ترک کن طاق و طرنب ** تا قلاوزت نجنبد تو مجنب
  • In this Way abandon ostentation: do not move unless your (spiritual) guide move.

  • هر که او بی سر بجنبد دم بود ** جنبشش چون جنبش کزدم بود 1430
  • Any one who moves without the head (guide) is a (mere) tail (base and contemptible): his movement is like the movement of the scorpion.

  • کژرو و شب کور و زشت و زهرناک ** پیشه‌ی او خستن اجسام پاک
  • Going crookedly, night-blind and ugly and venomous—his trade is the wounding of the pure bodies (of the unworldly).

  • سر بکوب آن را که سرش این بود ** خلق و خوی مستمرش این بود
  • Beat the head of him whose inmost spirit is (like) this, and whose permanent nature and disposition is (like) this.

  • خود صلاح اوست آن سر کوفتن ** تا رهد جان‌ریزه‌اش زان شوم‌تن
  • In sooth ‘tis good for him to beat this head (of his), so that his puny-soul may be delivered from that ill-starred body.