Bring them back well and safe to the shore, O Thou whose hand (power) reaches (both) sea and land!2210
خوش سلامتشان به ساحل با زبر ** ای رسیده دست تو در بحر و بر
O Gracious One, O Merciful and Everlasting One, pass over this wickedness committed by devisers of evil!
ای کریم و ای رحیم سرمدی ** در گذار از بدسگالان این بدی
O Thou who hast given, free of cost, a hundred eyes and ears, and, without bribe, hast dispensed intellect and understanding;
ای بداده رایگان صد چشم و گوش ** بی ز رشوت بخش کرده عقل و هوش
Who hast bestowed the gift before the merit (was existent), having suffered from us the whole (sum) of ingratitude and transgression:
پیش از استحقاق بخشیده عطا ** دیده از ما جمله کفران و خطا
O Almighty One, Thou art able to pardon our great sins in privacy.
ای عظیم از ما گناهان عظیم ** تو توانی عفو کردن در حریم
We have burnt ourselves from concupiscence and greed, and even this invocation we have learned from Thee.2215
ما ز آز و حرص خود را سوختیم ** وین دعا را هم ز تو آموختیم
(We beseech Thee) in reverence for Thy having taught (us) to invoke (Thee) and for having lighted the lamp (of invocation) amidst darkness like this.”
حرمت آن که دعا آموختی ** در چنین ظلمت چراغ افروختی
Thus was the invocation running on his tongue at that time, like (the words of) faithful mothers.
همچنین می‌رفت بر لفظش دعا ** آن زمان چون مادران با وفا
The tears were flowing from his eyes, and that invocation was going up to Heaven from him (while he was) beside himself (unconscious).
اشک می‌رفت از دو چشمش و آن دعا ** بی خود از وی می بر آمد بر سما
That unconscious invocation is, in truth, different: that invocation is not from him (the speaker), it is spoken by the (Divine) Judge.
آن دعای بی خودان خود دیگرست ** آن دعا زو نیست گفت داورست
God is making that invocation, since he (the speaker) is naughted (faná): the invocation and the answer (to it) are (both) from God.2220
آن دعا حق می‌کند چون او فناست ** آن دعا و آن اجابت از خداست
There is not present (at that time) the medium, namely, the created person: body and spirit (alike) are unaware of making that supplication.
واسطه‌ی مخلوق نه اندر میان ** بی‌خبر زان لابه کردن جسم و جان
The (chosen) servants of God are merciful and long-suffering: they possess the disposition of God in regard to putting things right.
بندگان حق رحیم و بردبار ** خوی حق دارند در اصلاح کار
They are kind and bribeless ones, helpers in the hard plight and the heavy (grievous) day.
مهربان بی‌رشوتان یاری‌گران ** در مقام سخت و در روز گران
Hark, seek this (saintly) company, O afflicted one! Hark, hold them (as) a prize before the (coming of) affliction.
هین بجو این قوم را ای مبتلا ** هین غنیمت دارشان پیش از بلا
Through the breath (prayer) of that (spiritual) hero the ship was saved, while the people in the ship thought (they were saved) by their own efforts,2225
رست کشتی از دم آن پهلوان ** واهل کشتی را بجهد خود گمان
(Supposing) that maybe in (the hour of) dread their arm had skilfully shot an arrow at the target.
که مگر بازوی ایشان در حذر ** بر هدف انداخت تیری از هنر
Foxes, in the chase, are saved by their legs, but the foxes inconsiderately deem that (safety to proceed) from their tails.
پا رهاند روبهان را در شکار ** و آن زدم دانند روباهان غرار
(Hence) they play fondly with their tails, thinking, “These save our lives in the ambuscade (of calamity).”
عشقها با دم خود بازند کین ** می‌رهاند جان ما را در کمین
O fox, preserve your legs from (being broken by) brickbats; when you have no legs, what use is your tail, O bold-eyed one?
روبها پا را نگه دار از کلوخ ** پا چو نبود دم چه سود ای چشم‌شوخ
We are like foxes, and the noble (saints) are (as) our legs: they save us from a hundred kinds of vengeance.2230
ما چو روباهان و پای ما کرام ** می‌رهاندمان ز صدگون انتقام
Our subtle contrivance is as our tails: we play fondly with our tails, left and right.
حیله‌ی باریک ما چون دم ماست ** عشقها بازیم با دم چپ و راست
We wag our tails in argumentation and cunning, in order that Zayd and Bakr may remain amazed at us.
دم بجنبانیم ز استدلال و مکر ** تا که حیران ماند از ما زید و بکر
We have sought to excite the amazement of the people; we have eagerly grasped at Divinity,
طالب حیرانی خلقان شدیم ** دست طمع اندر الوهیت زدیم
That by means of guile we may gain possession of (the people's) hearts; we do not see that we are in a ditch.
تا بافسون مالک دلها شویم ** این نمی‌بینیم ما کاندر گویم
You are in the ditch and in the pit, O scoundrel: keep your hands off the moustache of others!2235
در گوی و در چهی ای قلتبان ** دست وا دار از سبال دیگران
When you arrive at a fair and beauteous garden, after that lay hold of the people's skirts and lead them.
چون به بستانی رسی زیبا و خوش ** بعد از آن دامان خلقان گیر و کش
O you who dwell in the prison of the four (elements) and the five (senses) and the six (directions), lead others also to (such) a goodly place!
ای مقیم حبس چار و پنج و شش ** نغز جایی دیگران را هم بکش
O you who, like an ass-servant, are the comrade of the ass's rump, you have found a (fine) spot to kiss: take us (to it)!
ای چو خربنده حریف کون خر ** بوسه گاهی یافتی ما را ببر
Since (true) servitude to the Beloved has not been granted you, whence has arisen in you the wish for sovereignty?
چون ندادت بندگی دوست دست ** میل شاهی از کجاات خاستست
In your desire that they should say to you “Bravo!” you have tied a bowstring on the neck of your soul.2240
در هوای آنک گویندت زهی ** بسته‌ای در گردن جانت زهی
O fox, abandon this tail, (which is) contrivance, and devote your heart to the lords of the heart (the saints).
روبها این دم حیلت را بهل ** وقف کن دل بر خداوندان دل
(Whilst you are) under the protection of the lion, roast-meat will not fail;O fox, do not hasten towards the carcase.
در پناه شیر کم ناید کباب ** روبها تو سوی جیفه کم شتاب
O heart, thou wilt be regarded (with favour) by God at the moment when, like a part, thou goest towards thy Whole.
تو دلا منظور حق آنگه شوی ** که چو جزوی سوی کل خود روی
God saith, “Our regard is (bestowed) on the heart; it is not (bestowed) on the external form, which is (only) water and earth.”
حق همی‌گوید نظرمان در دلست ** نیست بر صورت که آن آب و گلست
You say, “I too have a heart”; (but) the heart is above the empyrean, it is not below.2245
تو همی‌گویی مرا دل نیز هست ** دل فراز عرش باشد نه به پست
Certainly in the dark earth also there is water, but ’tis not proper for you to wash your hands with that water,
در گل تیره یقین هم آب هست ** لیک زان آبت نشاید آب‌دست
Because, though it is water, it is overcome by the earth. Do not, then, say of your heart, “This too is a heart.”
زانک گر آبست مغلوب گلست ** پس دل خود را مگو کین هم دلست
The heart that is higher than the heavens is the heart of the saint or the prophet.
آن دلی کز آسمانها برترست ** آن دل ابدال یا پیغامبرست
That (heart) has become cleansed of earth and purified; it has come to (full) growth and has been made complete.
پاک گشته آن ز گل صافی شده ** در فزونی آمده وافی شده
It has taken leave of earth and has come to the Sea; it has escaped from the prison of earth and has become of the Sea.2250
ترک گل کرده سوی بحر آمده ** رسته از زندان گل بحری شده
(But) our water has remained imprisoned in earth. Hark, O Sea of Mercy, draw us out of the clay!
آب ما محبوس گل ماندست هین ** بحر رحمت جذب کن ما را ز طین
The Sea says, “I draw thee into myself, but thou art vainly pretending to be the sweet water.
بحر گوید من ترا در خود کشم ** لیک می‌لافی که من آب خوشم
Thy vain pretence is keeping thee deprived of fortune: abandon that (idle) fancy and enter into me.”
لاف تو محروم می‌دارد ترا ** ترک آن پنداشت کن در من درآ
The water in the earth (of the body) desires to go into the Sea, (but) the earth has seized the water's foot and is dragging (it back).
آب گل خواهد که در دریا رود ** گل گرفته پای آب و می‌کشد
If it release its foot from the hand of the earth, the earth will be left dry, and it (the water) becomes absolutely free.2255
گر رهاند پای خود از دست گل ** گل بماند خشک و او شد مستقل
What is that drawing back of the water by the earth? (It is) your drawing (towards you) the dessert and unmixed wine (of sensuality).
آن کشیدن چیست از گل آب را ** جذب تو نقل و شراب ناب را
Even so every lust in the world, whether it be (for) riches or power or bread—
همچنین هر شهوتی اندر جهان ** خواه مال و خواه جاه و خواه نان
Each of these things produces an intoxication (ardent desire) in you, and when you gain it not, it inflicts a headache upon you.
هر یکی زینها ترا مستی کند ** چون نیابی آن خمارت می‌زند
This headache of grief has become a proof that your intoxication was caused by that missed object (of desire).
این خمار غم دلیل آن شدست ** که بدان مفقود مستی‌ات بدست