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.