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4
1310-1359

  • 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.

  • زان همی تانی بدادن تن به کار ** که بپوشید از تو عیبش کردگار
  • Thou art able to give thyself up to the work, (only) because the Creator veils its faultiness from thee.

  • همچنین هر فکر که گرمی در آن ** عیب آن فکرت شدست از تو نهان
  • Likewise, (with) every thought in which thou art hot (eager), the faultiness of that thought of thine has become hidden from thee.

  • بر تو گر پیدا شدی زو عیب و شین ** زو رمیدی جانت بعد المشرقین 1335
  • If its faultiness and disgrace were made visible to thee, thy soul would flee from it (as far as) the distance between east and west.

  • حال که آخر زو پشیمان می‌شوی ** گر بود این حال اول کی دوی
  • The state (of mind) in which at last thou repentest of it (of a faulty action)—if this should be thy state (of mind) at first, how wouldst thou run (for the sake of that action)?

  • پس بپوشید اول آن بر جان ما ** تا کنیم آن کار بر وفق قضا
  • Therefore He (God) at first veiled (the real nature of) that from our souls, in order that we might perform that action in accordance with the Divine destiny.

  • چون قضا آورد حکم خود پدید ** چشم وا شد تا پشیمانی رسید
  • When the Divine destiny brought its ordainment into view, the eye was opened, so that repentance arrived.

  • این پشیمانی قضای دیگرست ** این پشیمانی بهل حق را پرست
  • This repentance is another (manifestation of the) Divine destiny: abandon this repentance, worship God!

  • ور کنی عادت پشیمان خور شوی ** زین پشیمانی پشیمان‌تر شوی 1340
  • And if thou make (it) a habit and become addicted to repentance, because of this (habitual) repentance thou wilt become more repentant.

  • نیم عمرت در پریشانی رود ** نیم دیگر در پشیمانی رود
  • One half of thy life will pass in distraction and the other half will pass in repentance.

  • ترک این فکر و پریشانی بگو ** حال و یار و کار نیکوتر بجو
  • Take leave of this (anxious) thought and repentance: seek a better (spiritual) state and friend and work.

  • ور نداری کار نیکوتر به دست ** پس پشیمانیت بر فوت چه است
  • And if thou hast no better work in hand, then for the omission of what (work) is thy repentance?

  • گر همی دانی ره نیکو پرست ** ور ندانی چون بدانی کین به دست
  • If thou knowest the good way, worship (God); and if thou dost not know (it), how dost thou know that this way (in which thou art going) is evil?

  • بد ندانی تا ندانی نیک را ** ضد را از ضد توان دید ای فتی 1345
  • Thou dost not know evil till thou knowest good: (only) from (one) contrary is it possible to discern (the other) contrary, O youth.

  • چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
  • Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.

  • چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
  • Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?

  • عاجزی بی‌قادری اندر جهان ** کس ندیدست و نباشد این بدان
  • No one has seen impotence in the world without power, nor will it (ever) be (so). Know this (for sure).

  • همچنین هر آرزو که می‌بری ** تو ز عیب آن حجابی اندری
  • Similarly, (with) every desire that thou cherishest, thou art debarred from (perceiving) its faultiness;

  • ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو 1350
  • And if the viciousness of that desire had been shown, thy soul of its own accord would have recoiled from seeking (to gratify it).

  • گر نمودی عیب آن کار او ترا ** کس نبردی کش کشان آن سو ترا
  • If He (God) had shown unto thee the faultiness of that work, no one, dragging (thee) along (by force), would have taken thee in that direction;

  • وان دگر کار کز آن هستی نفور ** زان بود که عیبش آمد در ظهور
  • And (as regards) that other work from which thou art exceedingly averse, the reason is that its faultiness has come into clear view.

  • ای خدای رازدان خوش‌سخن ** عیب کار بد ز ما پنهان مکن
  • O God who knowest the secret and who art gracious in speech, do not hide from us the faultiness of the evil work;

  • عیب کار نیک را منما به ما ** تا نگردیم از روش سرد و هبا
  • (And) do not show unto us the faultiness of the good work, lest we become cold (disgusted) and distracted from journeying (in the Way).

  • هم بر آن عادت سلیمان سنی ** رفت در مسجد میان روشنی 1355
  • According to that (aforesaid) habit, the exalted Solomon went into the Mosque in the brightness (of dawn).

  • قاعده‌ی هر روز را می‌جست شاه ** که ببیند مسجد اندر نو گیاه
  • The king was seeking (to observe) the daily rule of seeing the new plants in the Mosque.

  • دل ببیند سر بدان چشم صفی ** آن حشایش که شد از عامه خفی
  • The heart with that pure eye (which it possesses) sees occultly the (spiritual) herbs that are invisible to the vulgar.

  • قصه‌ی صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی
  • Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, "Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High."

  • صوفیی در باغ از بهر گشاد ** صوفیانه روی بر زانو نهاد
  • In the orchard a certain Súfí laid his face in Súfí fashion upon his knee for the sake of (mystical) revelation;

  • پس فرو رفت او به خود اندر نغول ** شد ملول از صورت خوابش فضول
  • Then he sank deep down into himself. An impertinent fellow was annoyed by his semblance of slumber.