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  • شه حسام‌الدین که نور انجمست  ** طالب آغاز سفر پنجمست 
  •  The (spiritual) King, Husámu’ddín, who is the light of the stars, demands the beginning of the Fifth Book.
  • این ضیاء الحق حسام الدین راد  ** اوستادان صفا را اوستاد 
  • O Ziyá’u ’l-Haqq (Radiance of God), noble Husámu’ddín, master to the masters of purity,
  • گر نبودی خلق محجوب و کثیف  ** ور نبودی حلقها تنگ و ضعیف 
  • If the people were not veiled (from the Truth) and gross, and if their throats (capacities) were not narrow and feeble,
  • در مدیحت داد معنی دادمی  ** غیر این منطق لبی بگشادمی 
  • In (my) praise of thee I should have done justice to the reality and expressed myself in language other than this;
  • لیک لقمه‌ی باز آن صعوه نیست  ** چاره اکنون آب و روغن کردنیست  5
  • But the falcon's mouthful is not that of the wagtail: now (therefore) recourse must be had to water and oil.
  • مدح تو حیفست با زندانیان  ** گویم اندر مجمع روحانیان 
  • ’Tis wrong to praise thee to the prisoners (of sensuality): I will tell (thy praise) in the assembly of the spiritual.
  • شرح تو غبنست با اهل جهان  ** هم‌چو راز عشق دارم در نهان 
  • ’Tis fraud to discourse of thee to the worldly: I will keep it hidden like the secret of love.
  • مدح تعریفست در تخریق حجاب  ** فارغست از شرح و تعریف آفتاب 
  • Praise consists in describing (excellent qualities) and in rending the veil (of ignorance): the Sun is independent of exposition and description.
  • مادح خورشید مداح خودست  ** که دو چشمم روشن و نامرمدست 
  • The praiser of the Sun is (really) pronouncing an encomium on himself, for (he says implicitly), “My eyes are clear and not inflamed.”
  • ذم خورشید جهان ذم خودست  ** که دو چشمم کور و تاریک به دست  10
  • To blame the Sun of the world is to blame one's self, for (it implies), “My eyes are blind and dark and bad.”