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5
708-757

  • بود ابر و رفته از وی خوی ابر  ** این چنین گردد تن عاشق به صبر 
  • The cloud was (there), but the cloud-nature had gone from it: the body of the lover (of God) becomes like this by means of renunciation.

  • تن بود اما تنی گم گشته زو  ** گشته مبدل رفته از وی رنگ و بو 
  • It is body, but corporeality has vanished from it: it has been transfigured, colour and perfume have gone from it.

  • پر پی غیرست و سر از بهر من  ** خانه‌ی سمع و بصر استون تن  710
  • (My) feathers are for the sake of others, while (my) head is for my own sake: (the head which is) the abode of hearing and sight is the pillar (support) of the body.

  • جان فدا کردن برای صید غیر  ** کفر مطلق دان و نومیدی ز خیر 
  • Know that to sacrifice the spirit for the sake of catching others is absolute infidelity and despair of good.

  • هین مشو چون قند پیش طوطیان  ** بلک زهری شو شو آمن از زیان 
  • Beware! Do not be like sugar before parrots; nay, be a poison, be secure from loss;

  • یا برای شادباشی در خطاب  ** خویش چون مردار کن پی کلاب 
  • Or (otherwise), for the sake of having a ‘Bravo’ addressed to thee, make thyself (as) a carcase in the presence of dogs!

  • پس خضر کشتی برای این شکست  ** تا که آن کشتی ز غاصب باز رست 
  • Therefore Khadir scuttled the boat for this purpose, (namely), that the boat might be delivered from him who would have seized it by force.

  • فقر فخری بهر آن آمد سنی  ** تا ز طماعان گریزم در غنی  715
  • (The mystery of) ‘Poverty is my pride’ is sublime: (it is) for the purpose that I may take refuge from the covetous with Him who is Self-sufficient.

  • گنجها را در خرابی زان نهند  ** تا ز حرص اهل عمران وا رهند 
  • Treasures are deposited in a ruined spot to the end that they may escape the greed of those who dwell in places of cultivation.

  • پر نتانی کند رو خلوت گزین  ** تا نگردی جمله خرج آن و این 
  • (If) thou canst not tear out thy feathers, go, adopt (a life of) solitude, that thou mayst not be entirely squandered (consumed) by that one and this one;

  • زآنک تو هم لقمه‌ای هم لقمه‌خوار  ** آکل و ماکولی ای جان هوش‌دار 
  • For thou art both the morsel (of food) and the eater of the morsel: thou art the devourer and the devoured. Apprehend (this), O (dear) soul!

  • در بیان آنک ما سوی الله هر چیزی آکل و ماکولست هم‌چون آن مرغی کی قصد صید ملخ می‌کرد و به صید ملخ مشغول می‌بود و غافل بود از باز گرسنه کی از پس قفای او قصد صید او داشت اکنون ای آدمی صیاد آکل از صیاد و آکل خود آمن مباش اگر چه نمی‌بینیش به نظر چشم به نظر دلیل و عبرتش می‌بین تا چشم نیز باز شدن 
  • Explaining that everything except God is devouring and devoured, like the bird that was in pursuit of a locust and occupied in chasing it and oblivious of the hungry hawk behind its own back, that was about to seize it. Now, O hunting and devouring man, be not secure against thine own hunter and devourer. Though with the sight of the (physical) eye thou seest him not, (yet) see him with the eye of serious consideration till the opening of the eye of the inmost heart (oculus cordis).

  • مرغکی اندر شکار کرم بود  ** گربه فرصت یافت او را در ربود 
  • A little bird was hunting a worm: a cat found its opportunity and seized it.

  • آکل و ماکول بود و بی‌خبر  ** در شکار خود ز صیادی دگر  720
  • It (the bird) was a devourer and a thing devoured, and (being engrossed) in its hunting was ignorant of another hunter.

  • دزد گرچه در شکار کاله‌ایست  ** شحنه با خصمانش در دنباله‌ایست 
  • Although the thief is (engaged) in hunting articles of property, (yet) the prefect of police with (the thief's) enemies is behind him (on his track).

  • عقل او مشغول رخت و قفل و در  ** غافل از شحنه‌ست و از آه سحر 
  • His mind is occupied with chattels and lock and door: he is heedless of the prefect and of the outcry (that will arise) at dawn.

  • او چنان غرقست در سودای خود  ** غافلست از طالب و جویای خود 
  • He is so absorbed in his passion (for gain) he gives no heed to his seekers and pursuers.

  • گر حشیش آب و هوایی می‌خورد  ** معده‌ی حیوانش در پی می‌چرد 
  • If the herbage is drinking pure water, (yet) afterwards an animal's belly will feed on it.

  • آکل و ماکول آمد آن گیاه  ** هم‌چنین هر هستیی غیر اله  725
  • That grass is devouring and devoured: even so (is) everything that exists except God.

  • و هو یطعمکم و لا یطعم چو اوست  ** نیست حق ماکول و آکل لحم و پوست 
  • Since He is (the subject of the text) and He feedeth you and is not fed, God is not devouring and devoured, (like) flesh and skin.

  • آکل و ماکول کی ایمن بود  ** ز آکلی که اندر کمین ساکن بود 
  • How should that which is devouring and devoured be secure from a devourer who dwells in a (secret) hiding-place?

  • امن ماکولان جذوب ماتمست  ** رو بدان درگاه کو لا یطعم است 
  • The security of those who are (liable to be) devoured brings mourning in its train: go to the Portal of Him who is not fed.

  • هر خیالی را خیالی می‌خورد  ** فکر آن فکر دگر را می‌چرد 
  • Every phantasy is devouring another phantasy: (one) thought feeds on another thought.

  • تو نتانی کز خیالی وا رهی  ** یا بخسپی که از آن بیرون جهی  730
  • Thou canst not be delivered from any phantasy or fall asleep so as to escape from it (altogether).

  • فکر زنبورست و آن خواب تو آب  ** چون شوی بیدار باز آید ذباب 
  • (Thy) thoughts are (like) hornets, and thy sleep is (like) the water (in which thou art plunged): when thou awakest, the flies (hornets) come back,

  • چند زنبور خیالی در پرد  ** می‌کشد این سو و آن سو می‌برد 
  • And many hornet-like phantasies fly in and (now) draw thee this way and (now) take thee that way.

  • کمترین آکلانست این خیال  ** وآن دگرها را شناسد ذوالجلال 
  • This (mental) phantasy is the least of the devourers: the Almighty knows (how great are) the others.

  • هین گریز از جوق اکال غلیظ  ** سوی او که گفت ما ایمت حفیظ 
  • Hark, flee from the troop of huge devourers towards Him who hath said, ‘We are thy protector’;

  • یا به سوی آن که او آن حفظ یافت  ** گر نتانی سوی آن حافظ شتافت  735
  • Or towards one who has gained that (power of) protection, if thou canst not hasten towards the Protector (Himself).

  • دست را مسپار جز در دست پیر  ** حق شدست آن دست او را دستگیر 
  • Do not surrender thy hand save to the hand of the Pír (spiritual director); (for) God hath become the aider of his hand.

  • پیر عقلت کودکی خو کرده است  ** از جوار نفس که اندر پرده است 
  • The Pír (Elder), (which is) thy intellect, has become childish from being a neighbour to the carnal soul which is in the veil (of sensuality).

  • عقل کامل را قرین کن با خرد  ** تا که باز آید خرد زان خوی بد 
  • Associate the perfect intelligence (of the spiritual director) with thy (imperfect) understanding, in order that thy understanding may return (withdraw itself) from that evil disposition.

  • چونک دست خود به دست او نهی  ** پس ز دست آکلان بیرون جهی 
  • When thou layest thy hand in his, then thou wilt escape from the hand of the devourers,

  • دست تو از اهل آن بیعت شود  ** که یدالله فوق ایدیهم بود  740
  • And thy hand will become one of the Covenanters above whose hands is the Hand of Allah.

  • چون بدادی دست خود در دست پیر  ** پیر حکمت که علیمست و خطیر 
  • When thou hast put thy hand in the hand of the Pír, the Pír of wisdom who is knowing and eminent,

  • کو نبی وقت خویشست ای مرید  ** تا ازو نور نبی آید پدید 
  • Who is the prophet of his own time, O disciple, so that the Light of the Prophet is manifested by him,

  • در حدیبیه شدی حاضر بدین  ** وآن صحابه‌ی بیعتی را هم‌قرین 
  • By this means thou hast been present at Hudaybiya and hast been associated with the Companions who took the Covenant.

  • پس ز ده یار مبشر آمدی  ** هم‌چو زر ده‌دهی خالص شدی 
  • Therefore thou hast become one of the ten Friends to whom the glad tidings were given, and hast been made pure like sterling gold.

  • تا معیت راست آید زانک مرد  ** با کسی جفتست کو را دوست کرد  745
  • (This is) to the end that communion may be made perfect; for a man is united with that one whom he has made his friend.

  • این جهان و آن جهان با او بود  ** وین حدیث احمد خوش‌خو بود 
  • He is with him in this world and in that (other) world; and this is the (meaning of) the Hadíth of sweet-natured Ahmad (Mohammed),

  • گفت المرء مع محبوبه  ** لا یفک القلب من مطلوبه 
  • (Who) said, ‘A man is with him whom he loves’: the heart is not severed from its object of desire.

  • هر کجا دامست و دانه کم نشین  ** رو زبون‌گیرا زبون‌گیران ببین 
  • Do not sit in any place where there is a trap and bait: O thou who regardest (others) as weak, go, consider (what becomes of) those who regard (others) as weak.

  • ای زبون‌گیر زبونان این بدان  ** دست هم بالای دستست ای جوان 
  • O thou who regardest the weak as weak (and at thy mercy), know this, (that) there is a hand above thy hand, O youth.

  • تو زبونی و زبون‌گیر ای عجب  ** هم تو صید و صیدگیر اندر طلب  750
  • Thou art weak (thyself) and thou regardest (others) as weak. Oh, wonderful! Thou art at once the prey and the hunter in pursuit (of the prey).

  • بین ایدی خلفهم سدا مباش  ** که نبینی خصم را وآن خصم فاش 
  • Be not (one of those described in the Verse) before and behind them (We will set) a barrier, so that thou canst not see the enemy, though the enemy is manifest.

  • حرص صیادی ز صیدی مغفلست  ** دلبریی می‌کند او بی‌دلست 
  • The greed of hunting makes (one) oblivious of being a prey: he (the hunter) tries to win hearts (though) he has lost his own.

  • تو کم از مرغی مباش اندر نشید  ** بین ایدی خلف عصفوری بدید 
  • Be not thou inferior to a bird in (thy) seeking: (even) a sparrow sees (what is) before and behind.

  • چون به نزد دانه آید پیش و پس  ** چند گرداند سر و رو آن نفس 
  • When it approaches the grain (bait), at that moment it turns its head and face several times to front and rear,

  • کای عجب پیش و پسم صیاد هست  ** تا کشم از بیم او زین لقمه دست  755
  • (As though to say), ‘Oh, I wonder whether there is a fowler in front of me or behind, so that for fear of him I should abstain from this food.’

  • تو ببین پس قصه‌ی فجار را  ** پیش بنگر مرگ یار و جار را 
  • Do thou see behind (thee) the story of (what happened to) the wicked; see before (thee) the death of (many a) friend and neighbour,

  • که هلاکت دادشان بی‌آلتی  ** او قرین تست در هر حالتی 
  • Whom He (God) destroyed without (using) any instrument: He is close to thee in every circumstance.