If I had any judgement and skill by myself, my judgement and forethought would be under my control;
گر بخویشم هیچ رای و فن بدی ** رای و تدبیرم به حکم من بدی
At night my consciousness would not go (from me) without my bidding, and my birds (senses and faculties) would be under my trap.2325
شب نرفتی هوش بی‌فرمان من ** زیر دام من بدی مرغان من
I should be aware of the stages (of the journey) of the soul (both) at the time of sleep and unconsciousness and (at the time of) tribulation.
بودمی آگه ز منزلهای جان ** وقت خواب و بیهشی و امتحان
Inasmuch as my hand is (made) empty by this (sovereign) power of His to loose and bind, oh, I wonder, from whom comes this self-conceit of mine?
چون کفم زین حل و عقد او تهیست ** ای عجب این معجبی من ز کیست
I have even deemed that what I saw was not seen (by me), and (like a beggar) I have again held up the basket of invocation.
دیده را نادیده خود انگاشتم ** باز زنبیل دعا برداشتم
Like alif, I possess nothing, O Gracious One, except a heart more constricted with anguish than the eye of mim.
چون الف چیزی ندارم ای کریم ** جز دلی دلتنگ‌تر از چشم میم
This alif and this mím are the mother (umm) of our existence: the mím of umm is narrow (distressful), and the alif is (begging for deliverance) from it (like) a sturdy beggar.2330
این الف وین میم ام بود ماست ** میم ام تنگست الف زو نر گداست
(The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).
آن الف چیزی ندارد غافلیست ** میم دلتنگ آن زمان عاقلیست
During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.
در زمان بیهشی خود هیچ من ** در زمان هوش اندر پیچ من
Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.
هیچ دیگر بر چنین هیچی منه ** نام دولت بر چنین پیچی منه
Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).
خود ندارم هیچ به سازد مرا ** که ز وهم دارم است این صد عنا
Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure.2335
در ندارم هم تو داراییم کن ** رنج دیدم راحت‌افزاییم کن
I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
هم در آب دیده عریان بیستم ** بر در تو چونک دیده نیستم
Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
آب دیده‌ی بنده‌ی بی‌دیده را ** سبزه‌ای بخش و نباتی زین چرا
And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.
ور نمانم آب آبم ده ز عین ** هم‌چو عینین نبی هطالتین
Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
او چو آب دیده جست از جود حق ** با چنان اقبال و اجلال و سبق
How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?2340
چون نباشم ز اشک خون باریک‌ریس ** من تهی‌دست قصور کاسه‌لیس
Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
چون چنان چشم اشک را مفتون بود ** اشک من باید که صد جیحون بود
A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.
قطره‌ای زان زین دو صد جیحون به است ** که بدان یک قطره انس و جن برست
Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
چونک باران جست آن روضه‌ی بهشت ** چون نجوید آب شوره‌خاک زشت
O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?
ای اخی دست از دعا کردن مدار ** با اجابت یا رد اویت چه کار
Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.2345
نان که سد و مانع این آب بود ** دست از آن نان می‌بباید شست زود
Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
خویش را موزون و چست و سخته کن ** ز آب دیده نان خود را پخته کن
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن
He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
اندرین بود او که الهام آمدش ** کشف شد این مشکلات از ایزدش
Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
کو بگفتت در کمان تیری بنه ** کی بگفتندت که اندر کش تو زه
It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
او نگفتت که کمان را سخت‌کش ** در کمان نه گفت او نه پر کنش
You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.2350
از فضولی تو کمان افراشتی ** صنعت قواسیی بر داشتی
Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
ترک این سخته کمانی رو بگو ** در کمان نه تیر و پریدن مجو
When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
چون بیفتد بر کن آنجا می‌طلب ** زور بگذار و بزاری جو ذهب
That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
آنچ حقست اقرب از حبل الورید ** تو فکنده تیر فکرت را بعید
O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
ای کمان و تیرها بر ساخته ** صید نزدیک و تو دور انداخته
The farther one shoots, the farther away and more separated is he from a treasure like this.2355
هرکه دوراندازتر او دورتر ** وز چنین گنجست او مهجورتر
The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
فلسفی خود را از اندیشه بکشت ** گو بدو کوراست سوی گنج پشت
Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
گو بدو چندانک افزون می‌دود ** از مراد دل جداتر می‌شود
That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
جاهدوا فینا بگفت آن شهریار ** جاهدوا عنا نگفت ای بی‌قرار
As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
هم‌چو کنعان کو ز ننگ نوح رفت ** بر فراز قله‌ی آن کوه زفت
The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,2360
هرچه افزون‌تر همی‌جست او خلاص ** سوی که می‌شد جداتر از مناص
Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
هم‌چو این درویش بهر گنج و کان ** هر صباحی سخت‌تر جستی کمان
And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
هر کمانی کو گرفتی سخت‌تر ** بود از گنج و نشان بدبخت‌تر
This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
این مثل اندر زمانه جانی است ** جان نادانان به رنج ارزانی است
Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
زانک جاهل ننگ دارد ز اوستاد ** لاجرم رفت و دکانی نو گشاد
O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.2365
آن دکان بالای استاد ای نگار ** گنده و پر کزدمست و پر ز مار
Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
زود ویران کن دکان و بازگرد ** سوی سبزه و گلبنان و آب‌خورد
Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
نه چو کنعان کو ز کبر و ناشناخت ** از که عاصم سفینه‌ی فوز ساخت
His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
علم تیراندازیش آمد حجاب ** وان مراد او را بده حاضر به جیب
Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
ای بسا علم و ذکاوات و فطن ** گشته ره‌رو را چو غول و راه‌زن
Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.2370
بیشتر اصحاب جنت ابلهند ** تا ز شر فیلسوفی می‌رهند
Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
خویش را عریان کن از فضل و فضول ** تا کند رحمت به تو هر دم نزول
Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
زیرکی ضد شکستست و نیاز ** زیرکی بگذار و با گولی‌بساز
Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
زیرکی دان دام برد و طمع و گاز ** تا چه خواهد زیرکی را پاک‌باز