English    Türkçe    فارسی   

5
1907-1956

  • 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.
  • باز دیگر آمدم دیوانه‌وار  ** رو رو ای جان زود زنجیری بیار 
  • Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;
  • غیر آن زنجیر زلف دلبرم  ** گر دو صد زنجیر آری بردرم 
  • (But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).
  • حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق 
  • The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.
  • بازگردان قصه‌ی عشق ایاز  ** که آن یکی گنجیست مالامال راز 
  • Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.
  • می‌رود هر روز در حجره‌ی برین  ** تا ببیند چارقی با پوستین 
  • Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
  • زانک هستی سخت مستی آورد  ** عقل از سر شرم از دل می‌برد  1920
  • Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart.
  • صد هزاران قرن پیشین را همین  ** مستی هستی بزد ره زین کمین 
  • From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
  • شد عزرائیلی ازین مستی بلیس  ** که چرا آدم شود بر من رئیس 
  • By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
  • خواجه‌ام من نیز و خواجه‌زاده‌ام  ** صد هنر را قابل و آماده‌ام 
  • I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
  • در هنر من از کسی کم نیستم  ** تا به خدمت پیش دشمن بیستم 
  • In excellence I am inferior to none, that I should stand before my enemy to do him service.
  • من ز آتش زاده‌ام او از وحل  ** پیش آتش مر وحل را چه محل  1925
  • I am born of fire, he of mud: what is the position (rank) of mud compared with fire?
  • او کجا بود اندر آن دوری که من  ** صدر عالم بودم و فخر زمن 
  • Where was he in the period when I was the Prince of the World and the glory of Time?”
  • خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق 
  • (On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
  • شعله می‌زد آتش جان سفیه  ** که آتشی بود الولد سر ابیه 
  • The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
  • نه غلط گفتم که بد قهر خدا  ** علتی را پیش آوردن چرا 
  • No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
  • کار بی‌علت مبرا از علل  ** مستمر و مستقرست از ازل 
  • The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
  • در کمال صنع پاک مستحث  ** علت حادث چه گنجد یا حدث  1930
  • In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing?
  • سر آب چه بود آب ما صنع اوست  ** صنع مغزست و آب صورت چو پوست 
  • What is (the real meaning of) “the inward nature of (his) father”? His (God's) work (creative energy) is our father: (His) work is the kernel, and the formal (physical) father is the skin (shell).
  • عشق دان ای فندق تن دوستت  ** جانت جوید مغز و کوبد پوستت 
  • O nut-like body, know that Love is thy friend: thy soul (inspired by Love) will seek thy kernel and batter thy shell (to pieces).
  • دوزخی که پوست باشد دوستش  ** داد بدلنا جلودا پوستش 
  • The man doomed to Hell whose skin is his friend—(God who hath said) “We will give them (other) skins in exchange” bestows a (new) skin upon him.
  • معنی و مغزت بر آتش حاکمست  ** لیک آتش را قشورت هیزمست 
  • Thy spiritual principle and kernel is dominant over the Fire, but thy skins (sensual faculties) are fuel for the Fire.
  • کوزه‌ی چوبین که در وی آب جوست  ** قدرت آتش همه بر ظرف اوست  1935
  • (In the case of) a wooden pot in which river-water is (contained), the power of fire is entirely (directed) against the vessel containing it.
  • معنی انسان بر آتش مالکست  ** مالک دوزخ درو کی هالکست 
  • Man's spiritual principle is a ruler over the Fire: when is Málik (the Ruler) of Hell destroyed therein?
  • پس میفزا تو بدن معنی فزا  ** تا چو مالک باشی آتش را کیا 
  • Do not, then, increase (pamper) thy body; increase (cherish and cultivate) thy spiritual principle, in order that thou mayst be the Fire's sovereign, like Málik.
  • پوستها بر پوست می‌افزوده‌ای  ** لاجرم چون پوست اندر دوده‌ای 
  • Thou hast ever been adding skins to thy skin: necessarily thou art (black) as a skin (enveloped) in (layers of) soot.
  • زانک آتش را علف جز پوست نیست  ** قهر حق آن کبر را پوستین کنیست 
  • Since the Fire hath no fodder (fuel) except the skin, the vengeance of God will tear the skin off that pride (of thine).
  • این تکبر از نتیجه‌ی پوستست  ** جاه و مال آن کبر را زان دوستست  1940
  • This arrogance is a product of the skin; hence power and riches are friends to that pride.
  • این تکبر چیست غفلت از لباب  ** منجمد چون غفلت یخ ز آفتاب 
  • What is this arrogance? (It consists in) being oblivious to the essential principle and frozen (insensible)—like the oblivion of ice to the sun.
  • چون خبر شد ز آفتابش یخ نماند  ** نرم گشت و گرم گشت و تیز راند 
  • When it (the ice) becomes conscious of the sun, the ice does not endure: it becomes soft and warm and moves on rapidly.
  • شد ز دید لب جمله‌ی تن طمع  ** خوار و عاشق شد که ذل من طمع 
  • From seeing the kernel (essential principle) the whole body becomes (filled with) desire: it becomes miserable and passionately in love, for “Wretched is he who desires.”
  • چون نبیند مغز قانع شد به پوست  ** بند عز من قنع زندان اوست 
  • When it does not see the kernel, it is content with the skin: (then) the bondage of “Glorious is he who is content” is its prison.
  • عزت اینجا گبریست و ذل دین  ** سنگ تا فانی نشد کی شد نگین  1945
  • Here glory is infidelity, and wretchedness is (true) religion: until the stone became naughted, when did it become the gem set in a ring?
  • در مقام سنگی آنگاهی انا  ** وقت مسکین گشتن تست وفنا 
  • (To remain) in the state of stoniness and then (to say) “I” (is absurd): ’tis time for thee to become lowly and naughted (dead to self).
  • کبر زان جوید همیشه جاه و مال  ** که ز سرگینست گلحن را کمال 
  • Pride always seeks power and riches because the bath-furnace derives its perfection from dung;
  • کین دو دایه پوست را افزون کنند  ** شحم و لحم و کبر و نخوت آکنند 
  • For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
  • دیده را بر لب لب نفراشتند  ** پوست را زان روی لب پنداشتند 
  • They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
  • پیش‌وا ابلیس بود این راه را  ** کو شکار آمد شبیکه‌ی جاه را  1950
  • Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence).
  • مال چون مارست و آن جاه اژدها  ** سایه‌ی مردان زمرد این دو را 
  • Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
  • زان زمرد مار را دیده جهد  ** کور گردد مار و ره‌رو وا رهد 
  • At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
  • چون برین ره خار بنهاد آن رئیس  ** هر که خست او گفته لعنت بر بلیس 
  • When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
  • یعنی این غم بر من از غدر ویست  ** غدر را آن مقتدا سابق‌پیست 
  • Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
  • بعد ازو خود قرن بر قرن آمدند  ** جملگان بر سنت او پا زدند  1955
  • Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice).
  • هر که بنهد سنت بد ای فتا  ** تا در افتد بعد او خلق از عمی 
  • Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,