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5
711-760

  • Know that to sacrifice the spirit for the sake of catching others is absolute infidelity and despair of good.
  • جان فدا کردن برای صید غیر  ** کفر مطلق دان و نومیدی ز خیر 

  • Beware! Do not be like sugar before parrots; nay, be a poison, be secure from loss;
  • هین مشو چون قند پیش طوطیان  ** بلک زهری شو شو آمن از زیان 

  • Or (otherwise), for the sake of having a ‘Bravo’ addressed to thee, make thyself (as) a carcase in the presence of dogs!
  • یا برای شادباشی در خطاب  ** خویش چون مردار کن پی کلاب 

  • Therefore Khadir scuttled the boat for this purpose, (namely), that the boat might be delivered from him who would have seized it by force.
  • پس خضر کشتی برای این شکست  ** تا که آن کشتی ز غاصب باز رست 

  • (The mystery of) ‘Poverty is my pride’ is sublime: (it is) for the purpose that I may take refuge from the covetous with Him who is Self-sufficient. 715
  • فقر فخری بهر آن آمد سنی  ** تا ز طماعان گریزم در غنی 

  • Treasures are deposited in a ruined spot to the end that they may escape the greed of those who dwell in places of cultivation.
  • گنجها را در خرابی زان نهند  ** تا ز حرص اهل عمران وا رهند 

  • (If) thou canst not tear out thy feathers, go, adopt (a life of) solitude, that thou mayst not be entirely squandered (consumed) by that one and this one;
  • پر نتانی کند رو خلوت گزین  ** تا نگردی جمله خرج آن و این 

  • For thou art both the morsel (of food) and the eater of the morsel: thou art the devourer and the devoured. Apprehend (this), O (dear) soul!
  • زآنک تو هم لقمه‌ای هم لقمه‌خوار  ** آکل و ماکولی ای جان هوش‌دار 

  • Explaining that everything except God is devouring and devoured, like the bird that was in pursuit of a locust and occupied in chasing it and oblivious of the hungry hawk behind its own back, that was about to seize it. Now, O hunting and devouring man, be not secure against thine own hunter and devourer. Though with the sight of the (physical) eye thou seest him not, (yet) see him with the eye of serious consideration till the opening of the eye of the inmost heart (oculus cordis).
  • در بیان آنک ما سوی الله هر چیزی آکل و ماکولست هم‌چون آن مرغی کی قصد صید ملخ می‌کرد و به صید ملخ مشغول می‌بود و غافل بود از باز گرسنه کی از پس قفای او قصد صید او داشت اکنون ای آدمی صیاد آکل از صیاد و آکل خود آمن مباش اگر چه نمی‌بینیش به نظر چشم به نظر دلیل و عبرتش می‌بین تا چشم نیز باز شدن 

  • A little bird was hunting a worm: a cat found its opportunity and seized it.
  • مرغکی اندر شکار کرم بود  ** گربه فرصت یافت او را در ربود 

  • It (the bird) was a devourer and a thing devoured, and (being engrossed) in its hunting was ignorant of another hunter. 720
  • آکل و ماکول بود و بی‌خبر  ** در شکار خود ز صیادی دگر 

  • Although the thief is (engaged) in hunting articles of property, (yet) the prefect of police with (the thief's) enemies is behind him (on his track).
  • دزد گرچه در شکار کاله‌ایست  ** شحنه با خصمانش در دنباله‌ایست 

  • His mind is occupied with chattels and lock and door: he is heedless of the prefect and of the outcry (that will arise) at dawn.
  • عقل او مشغول رخت و قفل و در  ** غافل از شحنه‌ست و از آه سحر 

  • He is so absorbed in his passion (for gain) he gives no heed to his seekers and pursuers.
  • او چنان غرقست در سودای خود  ** غافلست از طالب و جویای خود 

  • If the herbage is drinking pure water, (yet) afterwards an animal's belly will feed on it.
  • گر حشیش آب و هوایی می‌خورد  ** معده‌ی حیوانش در پی می‌چرد 

  • That grass is devouring and devoured: even so (is) everything that exists except God. 725
  • آکل و ماکول آمد آن گیاه  ** هم‌چنین هر هستیی غیر اله 

  • 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.
  • و هو یطعمکم و لا یطعم چو اوست  ** نیست حق ماکول و آکل لحم و پوست 

  • How should that which is devouring and devoured be secure from a devourer who dwells in a (secret) hiding-place?
  • آکل و ماکول کی ایمن بود  ** ز آکلی که اندر کمین ساکن بود 

  • 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.
  • امن ماکولان جذوب ماتمست  ** رو بدان درگاه کو لا یطعم است 

  • Every phantasy is devouring another phantasy: (one) thought feeds on another thought.
  • هر خیالی را خیالی می‌خورد  ** فکر آن فکر دگر را می‌چرد 

  • Thou canst not be delivered from any phantasy or fall asleep so as to escape from it (altogether). 730
  • تو نتانی کز خیالی وا رهی  ** یا بخسپی که از آن بیرون جهی 

  • (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,
  • فکر زنبورست و آن خواب تو آب  ** چون شوی بیدار باز آید ذباب 

  • And many hornet-like phantasies fly in and (now) draw thee this way and (now) take thee that way.
  • چند زنبور خیالی در پرد  ** می‌کشد این سو و آن سو می‌برد 

  • This (mental) phantasy is the least of the devourers: the Almighty knows (how great are) the others.
  • کمترین آکلانست این خیال  ** وآن دگرها را شناسد ذوالجلال 

  • Hark, flee from the troop of huge devourers towards Him who hath said, ‘We are thy protector’;
  • هین گریز از جوق اکال غلیظ  ** سوی او که گفت ما ایمت حفیظ 

  • Or towards one who has gained that (power of) protection, if thou canst not hasten towards the Protector (Himself). 735
  • یا به سوی آن که او آن حفظ یافت  ** گر نتانی سوی آن حافظ شتافت 

  • Do not surrender thy hand save to the hand of the Pír (spiritual director); (for) God hath become the aider of his hand.
  • دست را مسپار جز در دست پیر  ** حق شدست آن دست او را دستگیر 

  • 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).
  • پیر عقلت کودکی خو کرده است  ** از جوار نفس که اندر پرده است 

  • 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.
  • عقل کامل را قرین کن با خرد  ** تا که باز آید خرد زان خوی بد 

  • When thou layest thy hand in his, then thou wilt escape from the hand of the devourers,
  • چونک دست خود به دست او نهی  ** پس ز دست آکلان بیرون جهی 

  • And thy hand will become one of the Covenanters above whose hands is the Hand of Allah. 740
  • دست تو از اهل آن بیعت شود  ** که یدالله فوق ایدیهم بود 

  • When thou hast put thy hand in the hand of the Pír, the Pír of wisdom who is knowing and eminent,
  • چون بدادی دست خود در دست پیر  ** پیر حکمت که علیمست و خطیر 

  • Who is the prophet of his own time, O disciple, so that the Light of the Prophet is manifested by him,
  • کو نبی وقت خویشست ای مرید  ** تا ازو نور نبی آید پدید 

  • By this means thou hast been present at Hudaybiya and hast been associated with the Companions who took the Covenant.
  • در حدیبیه شدی حاضر بدین  ** وآن صحابه‌ی بیعتی را هم‌قرین 

  • Therefore thou hast become one of the ten Friends to whom the glad tidings were given, and hast been made pure like sterling gold.
  • پس ز ده یار مبشر آمدی  ** هم‌چو زر ده‌دهی خالص شدی 

  • (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. 745
  • تا معیت راست آید زانک مرد  ** با کسی جفتست کو را دوست کرد 

  • 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),
  • این جهان و آن جهان با او بود  ** وین حدیث احمد خوش‌خو بود 

  • (Who) said, ‘A man is with him whom he loves’: the heart is not severed from its object of desire.
  • گفت المرء مع محبوبه  ** لا یفک القلب من مطلوبه 

  • 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.
  • هر کجا دامست و دانه کم نشین  ** رو زبون‌گیرا زبون‌گیران ببین 

  • O thou who regardest the weak as weak (and at thy mercy), know this, (that) there is a hand above thy hand, O youth.
  • ای زبون‌گیر زبونان این بدان  ** دست هم بالای دستست ای جوان 

  • 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). 750
  • تو زبونی و زبون‌گیر ای عجب  ** هم تو صید و صیدگیر اندر طلب 

  • 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.
  • بین ایدی خلفهم سدا مباش  ** که نبینی خصم را وآن خصم فاش 

  • The greed of hunting makes (one) oblivious of being a prey: he (the hunter) tries to win hearts (though) he has lost his own.
  • حرص صیادی ز صیدی مغفلست  ** دلبریی می‌کند او بی‌دلست 

  • Be not thou inferior to a bird in (thy) seeking: (even) a sparrow sees (what is) before and behind.
  • تو کم از مرغی مباش اندر نشید  ** بین ایدی خلف عصفوری بدید 

  • When it approaches the grain (bait), at that moment it turns its head and face several times to front and rear,
  • چون به نزد دانه آید پیش و پس  ** چند گرداند سر و رو آن نفس 

  • (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.’ 755
  • کای عجب پیش و پسم صیاد هست  ** تا کشم از بیم او زین لقمه دست 

  • Do thou see behind (thee) the story of (what happened to) the wicked; see before (thee) the death of (many a) friend and neighbour,
  • تو ببین پس قصه‌ی فجار را  ** پیش بنگر مرگ یار و جار را 

  • Whom He (God) destroyed without (using) any instrument: He is close to thee in every circumstance.
  • که هلاکت دادشان بی‌آلتی  ** او قرین تست در هر حالتی 

  • 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.
  • حق شکنجه کرد و گرز و دست نیست  ** پس بدان بی‌دست حق داورکنیست 

  • He who was saying, ‘If God exists, where is He?’ was confessing on the rack (of pain) that ’tis He (God).
  • آنک می‌گفتی اگر حق هست کو  ** در شکنجه او مقر می‌شد که هو 

  • He who was saying, ‘This is far-fetched and marvellous’ was shedding tears and crying, ‘O Thou who art nigh!’ 760
  • آنک می‌گفت این بعیدست و عجیب  ** اشک می‌راند و همی گفت ای قریب