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5
1891-1915

  • قصه‌ی محمود و اوصاف ایاز  ** چون شدم دیوانه رفت اکنون ز ساز 
  • Since I have become mad, the story of Mahmúd and the description of Ayáz are now out of order.
  • بیان آنک آنچ بیان کرده می‌شود صورت قصه است وانگه آن صورتیست کی در خورد این صورت گیرانست و درخورد آینه‌ی تصویر ایشان و از قدوسیتی کی حقیقت این قصه راست نطق را ازین تنزیل شرم می‌آید و از خجالت سر و ریش و قلم گم می‌کند و العاقل یکفیه الاشاره 
  • Explaining that what is related (here) is (only) the outward form of the Story, and that it is a form befitting these (hearers) who apprehend (no more than) the external form and suitable to the mirror of their imagination, whereas the real essence of the Story is so transcendent that speech is ashamed to reveal it, and from (being overcome with) confusion (the writer) loses head, beard, and pen. And a hint is enough for the wise.
  • زانک پیلم دید هندستان به خواب  ** از خراج اومید بر ده شد خراب 
  • Forasmuch as my elephant has dreamed of Hindustán, abandon hope of (receiving) the tax: the village is ruined.
  • کیف یاتی النظم لی والقافیه  ** بعد ما ضاعت اصول العافیه 
  • How should poesy and rhyme come to me after the foundations of sanity are destroyed?
  • ما جنون واحد لی فی الشجون  ** بل جنون فی جنون فی جنون 
  • ’Tis not (merely) one madness I have amidst the sorrows of love; nay, but madness on madness on madness.
  • ذاب جسمی من اشارات الکنی  ** منذ عاینت البقاء فی الفنا  1895
  • My body is wasted away by secret in dications of the mysteries, ever since I beheld eternal life (baqá) in dying to self (faná).
  • ای ایاز از عشق تو گشتم چو موی  ** ماندم از قصه تو قصه‌ی من بگوی 
  • O Ayáz, from love of thee I have become (thin) as a hair: I am unable to tell (thy) story, do thou tell my story.
  • بس فسانه‌ی عشق تو خواندم به جان  ** تو مرا که افسانه گشتستم بخوان 
  • Many a tale of thy love have I recited with (all) my soul: (now) that I have become (unsubstantial as) a tale, do thou recite mine.
  • خود تو می‌خوانی نه من ای مقتدی  ** من که طورم تو موسی وین صدا 
  • Verily thou art reciting, O model (for all), not I: I am Mount Sinai, thou art Moses, and this (discourse) is the echo.
  • کوه بیچاره چه داند گفت چیست  ** زانک موسی می‌بداند که تهیست 
  • How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.
  • کوه می‌داند به قدر خویشتن  ** اندکی دارد ز لطف روح تن  1900
  • The mountain knows (only) according to its own measure: the body hath (only) a little of the grace of the spirit.
  • تن چو اصطرلاب باشد ز احتساب  ** آیتی از روح هم‌چون آفتاب 
  • The body is like the astrolabe in respect of (the use of the latter in) calculation (of altitudes): it is a sign (for seekers) of the sun-like spirit.
  • آن منجم چون نباشد چشم‌تیز  ** شرط باشد مرد اصطرلاب‌ریز 
  • When the astronomer is not keen-sighted, an astrolabe-moulder is required,
  • تا صطرلابی کند از بهر او  ** تا برد از حالت خورشید بو 
  • To make an astrolabe for him in order that he may gain some knowledge concerning the state of the sun.
  • جان کز اصطرلاب جوید او صواب  ** چه قدر داند ز چرخ و آفتاب 
  • The soul that seeks (to learn) the truth from the (bodily) astrolabe—how much should it know of the (spiritual) sky and sun?
  • تو که ز اصطرب دیده بنگری  ** درجهان دیدن یقین بس قاصری  1905
  • You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world.
  • تو جهان را قدر دیده دیده‌ای  ** کو جهان سبلت چرا مالیده‌ای 
  • You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
  • عارفان را سرمه‌ای هست آن بجوی  ** تا که دریا گردد این چشم چو جوی 
  • The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
  • ذره‌ای از عقل و هوش ار با منست  ** این چه سودا و پریشان گفتنست 
  • If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
  • چونک مغز من ز عقل و هش تهیست  ** پس گناه من درین تخلیط چیست 
  • Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
  • نه گناه اوراست که عقلم ببرد  ** عقل جمله‌ی عاقلان پیشش بمرد  1910
  • No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead.
  • یا مجیر العقل فتان الحجی  ** ما سواک للعقول مرتجی 
  • O thou who causest the reason to take refuge (with thee) and the understanding to go astray, intelligences have no object of hope but thee.
  • ما اشتهیت العقل مذ جننتنی  ** ما حسدت الحسن مذ زینتنی 
  • I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.
  • هل جنونی فی هواک مستطاب  ** قل بلی والله یجزیک الثواب 
  • Is my madness for love of thee approved? Say “Yes,” and God will reward thee.
  • گر بتازی گوید او ور پارسی  ** گوش و هوشی کو که در فهمش رسی 
  • Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?
  • باده‌ی او درخور هر هوش نیست  ** حلقه‌ی او سخره‌ی هر گوش نیست  1915
  • His wine is not suitable to every mind, his ring is not subject to every ear.