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?
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
Likewise, (with) every thought in which thou art hot (eager), the faultiness of that thought of thine has become hidden from thee.
همچنین هر فکر که گرمی در آن ** عیب آن فکرت شدست از تو نهان
If its faultiness and disgrace were made visible to thee, thy soul would flee from it (as far as) the distance between east and west.1335
بر تو گر پیدا شدی زو عیب و شین ** زو رمیدی جانت بعد المشرقین
The state (of mind) in which at last thou repentest of it (of a faulty action)—if this should be thy state (of mind) at first, how wouldst thou run (for the sake of that action)?
حال که آخر زو پشیمان می‌شوی ** گر بود این حال اول کی دوی
Therefore He (God) at first veiled (the real nature of) that from our souls, in order that we might perform that action in accordance with the Divine destiny.
پس بپوشید اول آن بر جان ما ** تا کنیم آن کار بر وفق قضا
When the Divine destiny brought its ordainment into view, the eye was opened, so that repentance arrived.
چون قضا آورد حکم خود پدید ** چشم وا شد تا پشیمانی رسید
This repentance is another (manifestation of the) Divine destiny: abandon this repentance, worship God!
این پشیمانی قضای دیگرست ** این پشیمانی بهل حق را پرست
And if thou make (it) a habit and become addicted to repentance, because of this (habitual) repentance thou wilt become more repentant.1340
One half of thy life will pass in distraction and the other half will pass in repentance.
نیم عمرت در پریشانی رود ** نیم دیگر در پشیمانی رود
Take leave of this (anxious) thought and repentance: seek a better (spiritual) state and friend and work.
ترک این فکر و پریشانی بگو ** حال و یار و کار نیکوتر بجو
And if thou hast no better work in hand, then for the omission of what (work) is thy repentance?
ور نداری کار نیکوتر به دست ** پس پشیمانیت بر فوت چه است
If thou knowest the good way, worship (God); and if thou dost not know (it), how dost thou know that this way (in which thou art going) is evil?
گر همی دانی ره نیکو پرست ** ور ندانی چون بدانی کین به دست
Thou dost not know evil till thou knowest good: (only) from (one) contrary is it possible to discern (the other) contrary, O youth.1345
بد ندانی تا ندانی نیک را ** ضد را از ضد توان دید ای فتی
Since (as thou sayest) thou wert rendered impotent to abandon the thought of this (repentance), at that time thou wert also impotent to commit sin.
چون ز ترک فکر این عاجز شدی ** از گناه آنگاه هم عاجز بدی
Since thou wert impotent (to commit sin), on account of what is thy repentance? Inquire concerning impotence, by whose pull (exertion of power) is it (produced)?
چون بدی عاجز پشیمانی ز چیست ** عاجزی را باز جو کز جذب کیست
No one has seen impotence in the world without power, nor will it (ever) be (so). Know this (for sure).
عاجزی بی‌قادری اندر جهان ** کس ندیدست و نباشد این بدان
Similarly, (with) every desire that thou cherishest, thou art debarred from (perceiving) its faultiness;
همچنین هر آرزو که می‌بری ** تو ز عیب آن حجابی اندری
And if the viciousness of that desire had been shown, thy soul of its own accord would have recoiled from seeking (to gratify it).1350
ور نمودی علت آن آرزو ** خود رمیدی جان تو زان جست و جو
If He (God) had shown unto thee the faultiness of that work, no one, dragging (thee) along (by force), would have taken thee in that direction;
گر نمودی عیب آن کار او ترا ** کس نبردی کش کشان آن سو ترا
And (as regards) that other work from which thou art exceedingly averse, the reason is that its faultiness has come into clear view.
وان دگر کار کز آن هستی نفور ** زان بود که عیبش آمد در ظهور
O God who knowest the secret and who art gracious in speech, do not hide from us the faultiness of the evil work;
ای خدای رازدان خوش‌سخن ** عیب کار بد ز ما پنهان مکن
(And) do not show unto us the faultiness of the good work, lest we become cold (disgusted) and distracted from journeying (in the Way).
عیب کار نیک را منما به ما ** تا نگردیم از روش سرد و هبا
According to that (aforesaid) habit, the exalted Solomon went into the Mosque in the brightness (of dawn).1355
هم بر آن عادت سلیمان سنی ** رفت در مسجد میان روشنی
The king was seeking (to observe) the daily rule of seeing the new plants in the Mosque.
قاعده‌ی هر روز را می‌جست شاه ** که ببیند مسجد اندر نو گیاه
The heart with that pure eye (which it possesses) sees occultly the (spiritual) herbs that are invisible to the vulgar.
دل ببیند سر بدان چشم صفی ** آن حشایش که شد از عامه خفی
Story of the Súfí who, head on knee, was engaged in (spiritual) meditation in the garden: his friends said to him, "Lift up thy head and enjoy the garden and the sweet herbs and the birds and the marks of the mercy of God most High."
قصه‌ی صوفی کی در میان گلستان سر به زانو مراقب بود یارانش گفتند سر برآور تفرج کن بر گلستان و ریاحین و مرغان و آثار رحمةالله تعالی