When it (the bird) settles on the leaf for the purpose of eating, it falls into the mouth of the snake and (into the jaws of) death.
چون نشیند بهر خور بر روی برگ ** در فتد اندر دهان مار و مرگ
A crocodile opens its mouth: its teeth are surrounded by long worms.
کرده تمساحی دهان خویش باز ** گرد دندانهاش کرمان دراز
The worms were produced by the residue of food left in its teeth; and it gave them lodging there.
از بقیه‌ی خور که در دندانش ماند ** کرم‌ها رویید و بر دندان نشاند
The little birds see the worms and the food and imagine that coffin to be a meadow.
مرغکان بینند کرم و قوت را ** مرج پندارند آن تابوت را
When its mouth is filled with birds, it suddenly swallows them and closes its mouth (again).4085
چون دهان پر شد ز مرغ او ناگهان ** در کشدشان و فرو بندد دهان
Know that this world full of dessert (viands) and bread is like the open mouth of the crocodile.
این جهان پر ز نقل و پر ز نان ** چون دهان باز آن تمساح دان
O thou who scrapest together the means of livelihood, (in thy desire) for worms and morsels do not feel secure from the artfulness of the crocodile, (which is) Time.
بهر کرم و طعمه ای روزی‌تراش ** از فن تمساح دهر آمن مباش
A fox falls (and lies) flat under his earth: above his earth are deceptive grains,
روبه افتد پهن اندر زیر خاک ** بر سر خاکش حبوب مکرناک
In order that the heedless crow may approach them and the crafty one cunningly seize her by the leg.
تا بیاید زاغ غافل سوی آن ** پای او گیرد به مکر آن مکردان
Since there are a hundred thousand cunning tricks in animals, how (great) must be the cunning of Man who is superior (to all other animals)!4090
صدهزاران مکر در حیوان چو هست ** چون بود مکر بشر کو مهترست
In his hand (he carries) a copy of the Holy Book as (though he were) Zaynu ’l- ‘Ábidín; (but) in his sleeve a vengeful dagger.
مصحفی در کف چو زین‌العابدین ** خنجری پر قهر اندر آستین
He addresses thee smilingly—“O my lord,” (while) in his heart there is a Babylon of sorcery and guileful spells.
گویدت خندان کای مولای من ** در دل او بابلی پر سحر و فن
(He is) deadly poison, (though) in appearance he is honey and milk. Beware, do not go (on thy way) save in company with a wise (spiritual) preceptor.
Now thou fallest on a mountain, now into a river; now thou wanderest in this direction, now in that.
بر که افتی گاه و در جوی اوفتی ** گه بدین سو گه بدان سوی اوفتی
O seeker of worldly estate, thou wilt never find the guide; and if thou find him, thou wilt avert thy face from him,4100
خود نبینی تو دلیل ای جاه‌جو ** ور ببینی رو بگردانی ازو
Saying, “I have travelled sixty miles on this road, and (now) this guide tells me I have lost my way.
که سفر کردم درین ره شصت میل ** مر مرا گمراه گوید این دلیل
If I give ear to this marvel, I must begin my journey again under his authority.
گر نهم من گوش سوی این شگفت ** ز امر او راهم ز سر باید گرفت
I have devoted my life to this journey: (I will pursue it) come what may. Begone, O Khwája!”
من درین ره عمر خود کردم گرو ** هرچه بادا باد ای خواجه برو
“(Yes), thou hast journeyed (far), but (only) in opinion (unsubstantial) as lightning: (come), make a tenth part of that journey for the sake of (Divine) inspiration (glorious) as the sunrise.
راه کردی لیک در ظن چو برق ** عشر آن ره کن پی وحی چو شرق
Thou hast read (the Verse), Opinion cannot serve instead of truth, and (yet) by a lightning-flash like that thou hast been blinded to a rising sun.4105
ظن لایغنی من الحق خوانده‌ای ** وز چنان برقی ز شرقی مانده‌ای
Hark, come into our boat, O wretched man, or (at least) tie that boat (of thine) to this boat (of ours).”
هی در آ در کشتی ما ای نژند ** یا تو آن کشتی برین کشتی ببند
He replies, “How should I abandon power and dominion? How should I follow thee blindly?”
گوید او چون ترک گیرم گیر و دار ** چون روم من در طفیلت کوروار
A blind man is certainly better off with a guide than (when he goes) alone: in the former case there is (only) one ignominy, while in the latter there are a hundred.
کور با رهبر به از تنها یقین ** زان یکی ننگست و صد ننگست ازین
Thou art fleeing from a gnat to a scorpion, thou art fleeing from a dewdrop into an ocean.
می‌گریزی از پشه در کزدمی ** می‌گریزی در یمی تو از نمی
Thou art fleeing from thy father's unkindnesses into the midst of scoundrels and mischief and trouble.4110
می‌گریزی از جفاهای پدر ** در میان لوطیان و شور و شر
Like Joseph, thou art fleeing from one sorrow to fall into a well (of woe) through (being beguiled by) “let us frolic and play.”
می‌گریزی هم‌چو یوسف ز اندهی ** تا ز نرتع نلعب افتی در چهی
Because of this pastime thou fallest into a well, like him; but where is the (Divine) favour to help thee (as it helped him)?
در چه افتی زین تفرج هم‌چو او ** مر ترا لیک آن عنایت یار کو
Had it not been (done) by his father's leave, he would never have emerged from the well till the Resurrection;
گر نبودی آن به دستوری پدر ** برنیاوردی ز چه تا حشر سر
(But) in order to please him his father gave the permission and said, “Since this is thy desire, may good come (of it)!”
آن پدر بهر دل او اذن داد ** گفت چون اینست میلت خیر باد
Any blind man who turns away in scorn from a Messiah will be left, like the Jews, without guidance;4115
هر ضریری کز مسیحی سر کشد ** او جهودانه بماند از رشد
(For) though he was blind, he was capable of receiving light; (but) from showing this aversion he becomes blind and blue (miserably lost).
قابل ضو بود اگر چه کور بود ** شد ازین اعراض او کور و کبود
Jesus says to him, “O blind man, cling to me with both hands: I have a precious collyrium.
گویدش عیسی بزن در من دو دست ** ای عمی کحل عزیزی با منست
If thou art blind, thou wilt obtain light from me and lay hold of the (sweet-scented) Joseph's shirt of the spirit.”
از من ار کوری بیابی روشنی ** بر قمیص یوسف جان بر زنی
The (real) fortune and highway (of success) lies in the business that comes to thee after utter defeat (self-abasement).
کار و باری کت رسد بعد شکست ** اندر آن اقبال و منهاج رهست
Give up the business that hath no foot or head (permanence): hark, old donkey, get for thyself a Pír!4120
کار و باری که ندارد پا و سر ** ترک کن هی پیر خر ای پیر خر
May none but the Pír be (thy) master and captain!—not the Pír (old man) of the rolling sky, but the Pír of right guidance.
غیر پیر استاد و سرلشکر مباد ** پیر گردون نی ولی پیر رشاد
The devotee of darkness sees the light immediately as soon as he becomes subject to (the authority of) the Pír.
در زمان چون پیر را شد زیردست ** روشنایی دید آن ظلمت‌پرست
What is required is self-surrender, not long toil: ’tis useless to rush about in error.
شرط تسلیم است نه کار دراز ** سود نبود در ضلالت ترک‌تاز
Henceforth I will not seek the way to the Ether (the highest celestial sphere): I will seek the Pír, I will seek the Pír, the Pír, the Pír!
من نجویم زین سپس راه اثیر ** پیر جویم پیر جویم پیر پیر
The Pír is the ladder to Heaven: by whom (what) is the arrow made to fly? By the bow.4125
پیر باشد نردبان آسمان ** تیر پران از که گردد از کمان
Was it not Abraham that caused the gross Nimrod to (attempt the) journey to heaven by means of the vulture?
نه ز ابراهیم نمرود گران ** کرد با کرکس سفر بر آسمان
(Impelled) by self-will, he often went upward; but no vulture can fly to heaven.
از هوا شد سوی بالا او بسی ** لیک بر گردون نپرد کرکسی
Abraham said to him, “O traveller, I will be thy vulture: this is more seemly for thee.
گفتش ابراهیم ای مرد سفر ** کرکست من باشم اینت خوب‌تر
When thou makest of me a ladder to go aloft, thou wilt ascend to heaven without flying”—
چون ز من سازی به بالا نردبان ** بی پریدن بر روی بر آسمان
As the heart (spirit), without provisions or riding-camel, travels (swiftly) as lightning to west and east;4130
آنچنان که می‌رود تا غرب و شرق ** بی ز زاد و راحله دل هم‌چو برق