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1
1511-1560

  • ور به خواب آییم مستان وی‌‌ایم ** ور به بیداری به دستان وی‌‌ایم‌‌
  • And if we come to sleep, we are His intoxicated ones; and if to wakefulness, we are in His hands;
  • ور بگرییم ابر پر زرق وی‌‌ایم ** ور بخندیم آن زمان برق وی‌‌ایم‌‌
  • And if we weep, we are His cloud shedding rain-drops abundantly; and if we laugh, at that time we are His lightning;
  • ور به خشم و جنگ عکس قهر اوست ** ور به صلح و عذر عکس مهر اوست‌‌
  • And if (we come) to wrath and war, ’tis the reflexion of His Might; and if to peace and forgiveness, ’tis the reflexion of His Love.
  • ما که‌‌ایم اندر جهان پیچ پیچ ** چون الف او خود چه دارد هیچ هیچ‌‌
  • Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.
  • سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد
  • How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
  • گفت یا عمر چه حکمت بود و سر ** حبس آن صافی در این جای کدر 1515
  • He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
  • آب صافی در گلی پنهان شده ** جان صافی بسته‌‌ی ابدان شده‌‌
  • The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
  • گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی‌‌
  • He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
  • حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را
  • Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
  • از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای‌‌
  • This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
  • آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد 1520
  • He from whom (every) benefit was born, how should He not see that which was seen by us?
  • صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی‌‌
  • There are myriads of benefits, and every myriad is (but) a few beside that one.
  • آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست‌‌
  • The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
  • تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست‌‌
  • Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
  • گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
  • If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
  • شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود 1525
  • Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.
  • گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس‌‌
  • If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
  • سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
  • If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
  • معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست‌‌
  • The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
  • در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف‌‌
  • On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
  • آن رسول از خود بشد زین یک دو جام ** نه رسالت یاد ماندش نه پیام‌‌
  • The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.
  • واله اندر قدرت الله شد ** آن رسول اینجا رسید و شاه شد 1530
  • He became distraught at the power of God. The ambassador arrived at this place (state) and became a king.
  • سیل چون آمد به دریا بحر گشت ** دانه چون آمد به مزرع گشت کشت‌‌
  • When the torrent reached the sea, it became the sea; when the seed reached the cornland, it became the crop of corn.
  • چون تعلق یافت نان با بو البشر ** نان مرده زنده گشت و با خبر
  • When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
  • موم و هیزم چون فدای نار شد ** ذات ظلمانی او انوار شد
  • When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
  • سنگ سرمه چون که شد در دیده‌‌گان ** گشت بینایی شد آن جا دیدبان‌‌
  • When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
  • ای خنک آن مرد کز خود رسته شد ** در وجود زنده‌‌ای پیوسته شد 1535
  • Oh, happy is the man who was freed from himself and united with the existence of a living one!
  • وای آن زنده که با مرده نشست ** مرده گشت و زندگی از وی بجست‌‌
  • Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
  • چون تو در قرآن حق بگریختی ** با روان انبیا آمیختی‌‌
  • When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
  • هست قرآن حالهای انبیا ** ماهیان بحر پاک کبریا
  • The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
  • ور بخوانی و نه‌‌ای قرآن پذیر ** انبیا و اولیا را دیده گیر
  • And if you read and do not accept (take to heart) the Qur’án, suppose you have seen the prophets and saints (what will that avail you?);
  • ور پذیرایی چو بر خوانی قصص ** مرغ جانت تنگ آید در قفص‌‌ 1540
  • But if you are accepting (the Qur’án), when you read the stories (of the prophets), the bird, your soul, will be distressed in its cage.
  • مرغ کاو اندر قفس زندانی است ** می‌‌نجوید رستن از نادانی است‌‌
  • The bird that is a prisoner in a cage, (if it) is not seeking to escape, ’tis from ignorance.
  • روحهایی کز قفسها رسته‌‌اند ** انبیای رهبر شایسته‌‌اند
  • The spirits which have escaped from their cages are the prophets, (those) worthy guides.
  • از برون آوازشان آید ز دین ** که ره رستن ترا این است این‌‌
  • From without comes their voice, (telling) of religion, (and crying), “This, this is the way of escape for thee.
  • ما به دین رستیم زین ننگین قفس ** جز که این ره نیست چاره‌‌ی این قفس‌‌
  • By this we escaped from this narrow cage: there is no means of escape from this cage but this way,
  • خویش را رنجور سازی زار زار ** تا ترا بیرون کنند از اشتهار 1545
  • (That) thou shouldst make thyself ill, exceedingly wretched, in order that thou mayst be let out from (the cage of) reputation.”
  • که اشتهار خلق بند محکم است ** در ره این از بند آهن کی کم است‌‌
  • Worldly reputation is a strong chain: in the Way how is this less than a chain of iron?
  • قصه‌‌ی بازرگان که طوطی محبوس او او را پیغام داد به طوطیان هندوستان هنگام رفتن به تجارت‌‌
  • The story of the merchant to whom the captive parrot gave a message for the parrots of India on the occasion of his going (thither) to trade.
  • بود بازرگانی او را طوطیی ** در قفس محبوس زیبا طوطیی‌‌
  • There was a merchant, and he had a parrot imprisoned in a cage, a pretty parrot.
  • چون که بازرگان سفر را ساز کرد ** سوی هندستان شدن آغاز کرد
  • When the merchant made ready for travel and was about to depart to India,
  • هر غلام و هر کنیزک را ز جود ** گفت بهر تو چه آرم گوی زود
  • Because of his generosity he said to each male slave and each handmaid, “What shall I bring (home) for you? Tell (me) quickly.”
  • هر یکی از وی مرادی خواست کرد ** جمله را وعده بداد آن نیک مرد 1550
  • Each one asked him for some object of desire: that good man gave his promise to them all.
  • گفت طوطی را چه خواهی ارمغان ** کارمت از خطه‌‌ی هندوستان‌‌
  • He said to the parrot, “What present would you like me to bring for you from the land of India?”
  • گفتش آن طوطی که آن جا طوطیان ** چون ببینی کن ز حال من بیان‌‌
  • The parrot said to him, “When thou seest the parrots there, explain my plight (and say),
  • کان فلان طوطی که مشتاق شماست ** از قضای آسمان در حبس ماست‌‌
  • ‘Such and such a parrot, who is longing for you, is in my prison by the destiny of Heaven.
  • بر شما کرد او سلام و داد خواست ** وز شما چاره و ره ارشاد خواست‌‌
  • She salutes you and asks for justice and desires (to learn) from you the means and way of being rightly guided.
  • گفت می‌‌شاید که من در اشتیاق ** جان دهم اینجا بمیرم در فراق‌‌ 1555
  • She says, “Is it meet that I in yearning (after you) should give up the ghost and die here in separation?
  • این روا باشد که من در بند سخت ** گه شما بر سبزه گاهی بر درخت‌‌
  • Is this right—(that) I (should be) in grievous bondage, while ye are now on green plants, now on trees?
  • این چنین باشد وفای دوستان ** من در این حبس و شما در بوستان‌‌
  • The faith kept by friends, is it like this?—I in this prison and ye in the rose-garden.
  • یاد آرید ای مهان زین مرغ زار ** یک صبوحی در میان مرغزار
  • O ye noble ones, call to mind this piteous bird, (and drink in memory of me) a morning-draught amongst the meadows!
  • یاد یاران یار را میمون بود ** خاصه کان لیلی و این مجنون بود
  • Happy it is for a friend to be remembered by friends, in particular when that (beloved) is Laylá and this (lover) Majnún.
  • ای حریفان بت موزون خود ** من قدحها می‌‌خورم پر خون خود 1560
  • O ye who consort with your charming and adored one, am I to be drinking cups filled with my own blood?