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