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4
1308-1332

  • Qábíl cried, “Oh, fie on my intellect! for a crow is superior to me in skill.”
  • گفت قابیل آه شه بر عقل من ** که بود زاغی ز من افزون به فن

  • Concerning the Universal Intellect He (God) hath said, “The sight did not rove (má zágh),” (but) the particular intellect is looking in every direction.
  • عقل کل را گفت مازاغ البصر ** عقل جزوی می‌کند هر سو نظر

  • 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. 1310
  • عقل مازاغ است نور خاصگان ** عقل زاغ استاد گور مردگان

  • The spirit that flies after crows—the crow carries it towards the graveyard.
  • جان که او دنباله‌ی زاغان پرد ** زاغ او را سوی گورستان برد

  • Beware! Do not run in pursuit of the crow-like fleshly soul, for it carries (thee) to the graveyard, not towards the orchard.
  • هین مدو اندر پی نفس چو زاغ ** کو به گورستان برد نه سوی باغ

  • If thou go, go in pursuit of the ‘Anqá of the heart, towards the Qáf and Farther Mosque of the heart.
  • گر روی رو در پی عنقای دل ** سوی قاف و مسجد اقصای دل

  • Every moment from thy cogitation a new plant is growing in thy Farther Mosque.
  • نوگیاهی هر دم ز سودای تو ** می‌دمد در مسجد اقصای تو

  • Do thou, like Solomon, give it its due: investigate it, do not lay upon it the foot of rejection, 1315
  • تو سلیمان‌وار داد او بده ** پی بر از وی پای رد بر وی منه

  • Because the various sorts of plants declare to thee the (inward) state of this firm-set earth.
  • زانک حال این زمین با ثبات ** باز گوید با تو انواع نبات

  • Whether in the earth there are sugar-canes or only (common) reeds, every earth (soil) is interpreted by its plants.
  • در زمین گر نیشکر ور خود نیست ** ترجمان هر زمین نبت ویست

  • Therefore the heart's soil, whereof thought was (ever) the plant—(those) thoughts have revealed the heart's secrets.
  • پس زمین دل که نبتش فکر بود ** فکرها اسرار دل را وا نمود

  • 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;
  • گر سخن‌کش یابم اندر انجمن ** صد هزاران گل برویم چون چمن

  • 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. 1320
  • ور سخن‌کش یابم آن دم زن به مزد ** می‌گریزد نکته‌ها از دل چو دزد

  • The movement of every one is towards the Drawer: the true drawing is not like the false drawing.
  • جنبش هر کس به سوی جاذبست ** جذب صدق نه چو جذب کاذبست

  • Sometimes thou art going astray, sometimes aright: the cord is not visible, nor He who is drawing thee.
  • می‌روی گه گمره و گه در رشد ** رشته پیدا نه و آنکت می‌کشد

  • Thou art a blind camel, and thy toggle is in (His) keeping: do thou regard the act of drawing, do not regard thy toggle.
  • اشتر کوری مهار تو رهین ** تو کشش می‌بین مهارت را مبین

  • If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).
  • گر شدی محسوس جذاب و مهار ** پس نماندی این جهان دارالغرار

  • (If) the infidel saw that he was going after a cur and was being made subject to the hideous Devil, 1325
  • گبر دیدی کو پی سگ می‌رود ** سخره‌ی دیو ستنبه می‌شود

  • How should he go at its heels like a catamite (base sycophant)? The infidel too would step back.
  • در پی او کی شدی مانند حیز ** پی خود را واکشیدی گبر نیز

  • If the cow were acquainted with the butchers, how should she follow them to that (butcher's) shop,
  • گاو گر واقف ز قصابان بدی ** کی پی ایشان بدان دکان شدی

  • Or eat bran from their hands, or give them milk on account of (their) coaxing (her)?
  • یا بخوردی از کف ایشان سبوس ** یا بدادی شیرشان از چاپلوس

  • And if she ate, how should the fodder be digested by her, if she were aware of the purpose of the fodder?
  • ور بخوردی کی علف هضمش شدی ** گر ز مقصود علف واقف بدی

  • 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). 1330
  • پس ستون این جهان خود غفلتست ** چیست دولت کین دوادو با لتست

  • 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.
  • اولش دو دو به آخر لت بخور ** جز درین ویرانه نبود مرگ خر

  • Whenever thou hast earnestly taken a work in hand, its faultiness has become veiled to thee at this moment.
  • تو به جد کاری که بگرفتی به دست ** عیبش این دم بر تو پوشیده شدست