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719-768

  • 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.

  • حق شکنجه کرد و گرز و دست نیست  ** پس بدان بی‌دست حق داورکنیست 
  • God inflicted torment (on them), and there is no mace or hand (employed): know, then, that God is one who deals justice (inflicts chastisement) without hands.

  • آنک می‌گفتی اگر حق هست کو  ** در شکنجه او مقر می‌شد که هو 
  • He who was saying, ‘If God exists, where is He?’ was confessing on the rack (of pain) that ’tis He (God).

  • آنک می‌گفت این بعیدست و عجیب  ** اشک می‌راند و همی گفت ای قریب  760
  • He who was saying, ‘This is far-fetched and marvellous’ was shedding tears and crying, ‘O Thou who art nigh!’

  • چون فرار از دام واجب دیده است  ** دام تو خود بر پرت چفسیده است 
  • Since he has deemed it necessary to flee from the trap, (’tis strange that) the trap for thee is in fact stuck fast to thy (gaudy) feathers.

  • بر کنم من میخ این منحوس دام  ** از پی کامی نباشم طلخ‌کام 
  • I will tear out the pin of this ill-fated trap: I will not suffer bitter grief for the sake of (indulging) a desire.

  • درخور عقل تو گفتم این جواب  ** فهم کن وز جست و جو رو بر متاب 
  • I have given thee this answer (which is) suitable to thy understanding: apprehend (its meaning) and do not avert thy face from seeking.

  • بسکل این حبلی که حرص است و حسد  ** یاد کن فی جیدها حبل مسد 
  • Snap this cord, which is greed and envy: remember (the text) on her neck a cord of palm-fibres.”

  • صفت کشتن خلیل علیه‌السلام زاغ را کی آن اشارت به قمع کدام صفت بود از صفات مذمومه‌ی مهلکه در مرید 
  • The reason why Khalíl (Abraham), on whom be peace, killed the crow, indicating (thereby) the subjugation of certain blameworthy and pernicious qualities in the disciple.

  • این سخن را نیست پایان و فراغ  ** ای خلیل حق چرا کشتی تو زاغ  765
  • There is no end and completion to this discourse. O Friend of God, why didst thou kill the crow?

  • بهر فرمان حکمت فرمان چه بود  ** اندکی ز اسرار آن باید نمود 
  • Because of the (Divine) command. What was the wisdom of the (Divine) command? A small part of the mysteries thereof must (now) be shown.

  • کاغ کاغ و نعره‌ی زاغ سیاه  ** دایما باشد به دنیا عمرخواه 
  • The cawing and noisy cry of the black crow is ever asking for (long) life in this world.

  • هم‌چو ابلیس از خدای پاک فرد  ** تا قیامت عمر تن درخواست کرد 
  • Like Iblís, it (the crow) besought the holy and incomparable God for bodily life till the Resurrection.