1Cademy - دفتر دوم - بخش ۵۷ - حمله بردن سگ بر کور گدا / Book Two - Section 57

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مثنوی معنوی: دفتر دوم / Masnavi: Book Two

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دفتر دوم - بخش ۵۷ - حمله بردن سگ بر کور گدا / Book Two - Section 57 - The Dog Charging at the Blind Beggar

Original content

یک سگی در کوی بر کور گدا
حمله می‌آورد چون شیر وغا

سگ کند آهنگ درویشان بخشم
در کشد مه خاک درویشان بچشم

کور عاجز شد ز بانگ و بیم سگ
اندر آمد کور در تعظیم سگ

کای امیر صید و ای شیر شکار
دست دست تست دست از من بدار

کز ضرورت دم خر را آن حکیم
کرد تعظیم و لقب دادش کریم

گفت او هم از ضرورت کای اسد
از چو من لاغر شکارت چه رسد

گور می‌گیرند یارانت به دشت
کور می‌گیری تو در کوچه بگشت

گور می‌جویند یارانت بصید
کور می‌جویی تو در کوچه بکید

آن سگ عالم شکار گور کرد
وین سگ بی‌مایه قصد کور کرد

علم چون آموخت سگ رست از ضلال
می‌کند در بیشه‌ها صید حلال

سگ چو عالم گشت شد چالاک زحف
سگ چو عارف گشت شد اصحاب کهف

سگ شناسا شد که میر صید کیست
ای خدا آن نور اشناسنده چیست

کور نشناسد نه از بی چشمی است
بلک این زانست کز جهلست مست

نیست خود بی‌چشم‌تر کور از زمین
این زمین از فضل حق شد خصم بین

نور موسی دید و موسی را نواخت
خسف قارون کرد و قارون را شناخت

رجف کرد اندر هلاک هر دعی
فهم کرد از حق که یاارض ابلعی

خاک و آب و باد و نار با شرر
بی‌خبر با ما و با حق با خبر

ما بعکس آن ز غیر حق خبیر
بی‌خبر از حق و از چندین نذیر

لاجرم اشفقن منها جمله‌شان
کند شد ز آمیز حیوان حمله‌شان

گفت بیزاریم جمله زین حیات
کو بود با خلق حی با حق موات

چون بماند از خلق گردد او یتیم
انس حق را قلب می‌باید سلیم

چون ز کوری دزد دزدد کاله‌ای
می‌کند آن کور عمیا ناله‌ای

تا نگوید دزد او را کان منم
کز تو دزدیدم که دزد پر فنم

کی شناسد کور دزد خویش را
چون ندارد نور چشم و آن ضیا

چون بگوید هم بگیر او را تو سخت
تا بگوید او علامتهای رخت

پس جهاد اکبر آمد عصر دزد
تا بگوید که چه برد آن زن بمزد

اولا دزدید کحل دیده‌ات
چون ستانی باز یابی تبصرت

کالهٔ حکمت که گم کردهٔ دلست
پیش اهل دل یقین آن حاصلست

کوردل با جان و با سمع و بصر
می‌نداند دزد شیطان را ز اثر

ز اهل دل جو از جماد آن را مجو
که جماد آمد خلایق پیش او

مشورت جوینده آمد نزد او
کای اب کودک شده رازی بگو

گفت رو زین حلقه کین در باز نیست
باز گرد امروز روز راز نیست

گر مکان را ره بدی در لامکان
همچو شیخان بودمی من بر دکان

English translation

A dog in the lane was charging at a blind beggar like a lion in battle. A dog may turn angrily toward dervishes, while the moon rubs the dust of dervishes into its eyes. The blind man, helpless from the dog's bark and fear of it, began to bow to the dog: 'O prince of the hunt, O lion of the chase, the hand is your hand; keep your hand off me. For out of necessity that sage honored a donkey's tail and called it noble.' He too, from necessity, said: 'O lion, what prey can you get from one as lean as I? Your companions take onagers in the plain; you go about taking a blind man in an alley. Your companions seek onagers in the hunt; you seek a blind man in the alley by trickery. That learned dog hunted onagers, and this worthless dog aimed at a blind man. When a dog learns, it is freed from error and hunts lawful game in the woods. When a dog becomes learned it becomes nimble in attack; when a dog becomes a gnostic it becomes one of the Companions of the Cave. The dog became discerning and knew who the master of the hunt was; O God, what is that recognizing light? The blind man does not fail to recognize because he lacks eyes; rather it is because he is drunk with ignorance. Nothing is more eyeless, more blind, than the earth, yet by God's grace this earth became one that sees the enemy. It saw Moses' light and honored Moses; it swallowed Korah and recognized Korah. It quaked to destroy every pretender; it understood from God, "O earth, swallow." Earth, water, wind, and flaming fire are unaware with us, but aware with God. We are the reverse: aware of what is other than God, unaware of God and of so many warners. Therefore all of them shrank from it [the Trust]; because of mixture with animality, their assault became blunted. They said: "We are all quit of this life, which is alive with creatures and dead to God." When one remains apart from creatures, he becomes orphaned; intimacy with God requires a sound heart. When, because of blindness, a thief steals some goods, that blind man makes a blind outcry. The thief will not say to him, "I am the one; I stole from you, for I am a very skillful thief." How can the blind man recognize his own thief when he does not have the light and brightness of the eye? When he [the thief] speaks, then seize him firmly, so that he may tell the marks of your goods. Thus the greater jihad is the squeezing [interrogation] of the thief, until he says what that base [venal] one has carried off. First he stole the collyrium of your eye; when you take it back, you regain your sight. The goods of wisdom, which are the heart's lost property, are certainly found with the people of the heart. The heart-blind man, though he has soul and hearing and sight, does not know the devil-thief by his trace. Seek that from the people of the heart; do not seek it from the inanimate, for creatures before him are inanimate. A seeker of counsel came to him, saying: 'O father, who has become like a child, tell a secret.' He said: 'Go away from this circle, for this door is not open. Turn back; today is not a day of secrets. If place had a road into the Placeless, I too would be on a shop bench like the shaykhs.'

Updated 2026-05-16

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