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4
1299-1348

  • Although it (the intellect) was hair-splitting (subtle and ingenious) in contrivance, no trade was subdued (brought under command) without a master.
  • گرچه اندر مکر موی‌اشکاف بد ** هیچ پیشه رام بی‌استا نشد
  • If knowledge of a trade were (derived) from this intellect, any trade would be acquired without a master. 1300
  • دانش پیشه ازین عقل ار بدی ** پیشه‌ی بی‌اوستا حاصل شدی
  • How Qábíl (Cain) learned the trade of grave-digging from the crow (raven), before knowledge of grave-digging and graves existed in the world.
  • آموختن پیشه گورکنی قابیل از زاغ پیش از آنک در عالم علم گورکنی و گور بود
  • When was grave-digging, which was the meanest trade (of all), (acquired) from thought and cunning and meditation?
  • کندن گوری که کمتر پیشه بود ** کی ز فکر و حیله و اندیشه بود
  • If Qábíl had possessed this understanding, how should he have placed (the body of) Hábíl (Abel) on his head?—
  • گر بدی این فهم مر قابیل را ** کی نهادی بر سر او هابیل را
  • Saying, “Where shall I hide this murdered one, this man bestained with blood and earth?”
  • که کجا غایب کنم این کشته را ** این به خون و خاک در آغشته را
  • He espied a crow which had taken up a dead crow in its mouth and was approaching (ever) so quickly.
  • دید زاغی زاغ مرده در دهان ** بر گرفته تیز می‌آمد چنان
  • It came down from the air and began skilfully to dig a grave for it (the dead crow) for the purpose of teaching (him). 1305
  • از هوا زیر آمد و شد او به فن ** از پی تعلیم او را گورکن
  • Then with its talons it raised dust from the ground and speedily put the dead crow in the grave.
  • پس به چنگال از زمین انگیخت گرد ** زود زاغ مرده را در گور کرد
  • It buried it, then it covered it with earth: the crow was endowed with knowledge through the inspiration (given) of God.
  • دفن کردش پس بپوشیدش به خاک ** زاغ از الهام حق بد علم‌ناک
  • 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?
  • ور بخوردی کی علف هضمش شدی ** گر ز مقصود علف واقف بدی
  • 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
  • ور کنی عادت پشیمان خور شوی ** زین پشیمانی پشیمان‌تر شوی
  • 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