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1
1564-1613

  • گر فراق بنده  از بد بندهگی است ** چون تو با بدبندگی پس فرق چیس
  • If thy having forsaken thy slave is because of (his) ill service (to thee)—when thou doest ill to the ill-doer, then what is the difference (between master and slave)?
  • ای بدی که تو کنی در خشم و جنگ ** با طرب تر از سماع و بانگ چنگ‌‌ 1565
  • Oh, the ill thou doest in wrath and quarrel is more delightful than music and the sound of the harp.
  • ای جفای تو ز دولت خوبتر ** و انتقام تو ز جان محبوبتر
  • Oh, thy cruelty is better than felicity, and thy vengeance dearer than life.
  • نار تو این است نورت چون بود ** ماتم این تا خود که سورت چون بود
  • This is thy fire: how (what) must be thy light! This is (thy) mourning, so how (what) indeed must be thy festival!
  • از حلاوتها که دارد جور تو ** وز لطافت کس نیابد غور تو
  • In respect of the sweetnesses which thy cruelty hath, and in respect of thy beauty, no one gets to the bottom of thee.
  • نالم و ترسم که او باور کند ** وز کرم آن جور را کمتر کند
  • I complain, and (yet) I fear lest he believe me and from kindness make that cruelty less.
  • عاشقم بر قهر و بر لطفش به جد ** بو العجب من عاشق این هر دو ضد 1570
  • I am exceedingly enamoured of his violence and his gentleness: ’tis marvelous (that) I (am) in love with both these contraries.
  • و الله ار زین خار در بستان شوم ** همچو بلبل زین سبب نالان شوم‌‌
  • By God, if (I escape) from this thorn (of sorrow) and enter the garden (of joy), because of this I shall begin to moan like the nightingale.
  • این عجب بلبل که بگشاید دهان ** تا خورد او خار را با گلستان‌‌
  • This is a wondrous nightingale that opens his mouth to eat thorns and roses together.
  • این چه بلبل این نهنگ آتشی است ** جمله ناخوشها ز عشق او را خوشی است‌‌
  • What nightingale is this? (Nay), ’tis a fiery monster: because of (his) love all unsweet things are sweetness to him.
  • عاشق کل است و خود کل است او ** عاشق خویش است و عشق خویش جو
  • He is a lover of the Universal, and he himself is the Universal: he is in love with himself and seeking his own love.”’”
  • صفت اجنحه‌‌ی طیور عقول الهی‌‌
  • Description of the wings of the birds that are Divine Intelligences.
  • قصه‌‌ی طوطی جان زین سان بود ** کو کسی کو محرم مرغان بود 1575
  • Such-like is the tale of the parrot which is the soul: where is that one who is the confidant of (the spiritual) birds?
  • کو یکی مرغی ضعیفی بی‌‌گناه ** و اندرون او سلیمان با سپاه‌‌
  • Where is a bird, weak and innocent, and within him Solomon with (all) his host?
  • چون بنالد زار بی‌‌شکر و گله ** افتد اندر هفت گردون غلغله‌‌
  • When he moans bitterly, without thanksgiving or complaint, a noise of tumult falls on (arises in) the Seven Spheres (of Heaven).
  • هر دمش صد نامه صد پیک از خدا ** یا ربی زو شصت لبیک از خدا
  • At every moment (there come) to him from God a hundred missives, a hundred couriers: from him one (cry of) “O my Lord!” and from God a hundred (cries of) “Labbayka” (“Here am I”).
  • زلت او به ز طاعت نزد حق ** پیش کفرش جمله ایمانها خلق‌‌
  • In the sight of God his backsliding is better than obedience; beside his infidelity all faiths are tattered (worthless).
  • هر دمی او را یکی معراج خاص ** بر سر تاجش نهد صد تاج خاص‌‌ 1580
  • Every moment he hath an ascension (to God) peculiar to himself: He (God) lays upon his crown a hundred peculiar crowns.
  • صورتش بر خاک و جان بر لامکان ** لامکانی فوق وهم سالکان‌‌
  • His form is on earth and his spirit in “no-place,” a “no-place” beyond the imagination of travellers (on the mystic Way):
  • لامکانی نه که در فهم آیدت ** هر دمی در وی خیالی زایدت‌‌
  • Not such a “no-place” that it should come into thy understanding (or that) a fancy about it should be born in thee every moment;
  • بل مکان و لامکان در حکم او ** همچو در حکم بهشتی چارجو
  • Nay, place and “no-place” are in his control, just as the four (Paradisal) rivers are in the control of one who dwells in Paradise.
  • شرح این کوته کن و رخ زین بتاب ** دم مزن و الله اعلم بالصواب‌‌
  • Cut short the explanation of this and avert thy face from it: do not breathe a word (more)—and God knows best what is right.
  • باز می‌‌گردیم ما ای دوستان ** سوی مرغ و تاجر و هندوستان‌‌ 1585
  • We return, O friends, to the bird and the merchant and India.
  • مرد بازرگان پذیرفت این پیام ** کاو رساند سوی جنس از وی سلام‌‌
  • The merchant accepted this message (and promised) that he would convey the greeting from her (the parrot) to her congeners.
  • دیدن خواجه طوطیان هندوستان را در دشت و پیغام رسانیدن از آن طوطی‌‌
  • How the merchant saw the parrots of India in the plain and delivered the parrot's message.
  • چون که تا اقصای هندوستان رسید ** در بیابان طوطی چندی بدید
  • When he reached the farthest bounds of India, he saw a number of parrots in the plain.
  • مرکب استانید پس آواز داد ** آن سلام و آن امانت باز داد
  • He halted his beast; then he gave voice, delivered the greeting and (discharged) the trust.
  • طوطیی ز آن طوطیان لرزید بس ** اوفتاد و مرد و بگسستش نفس‌‌
  • One of those parrots trembled exceedingly, fell, and died, and its breath stopped.
  • شد پشیمان خواجه از گفت خبر ** گفت رفتم در هلاک جانور 1590
  • The merchant repented of having told the news, and said, “I have gone about to destroy the creature.
  • این مگر خویش است با آن طوطیک ** این مگر دو جسم بود و روح یک‌‌
  • This one, surely, is kin to that little parrot (of mine): they must have been two bodies and one spirit.
  • این چرا کردم چرا دادم پیام ** سوختم بی‌‌چاره را زین گفت خام‌‌
  • Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”
  • این زبان چون سنگ و هم آهن‌‌وش است ** و آن چه بجهد از زبان چون آتش است‌‌
  • This tongue is like stone and is also like iron, and that which springs from the tongue is like fire.
  • سنگ و آهن را مزن بر هم گزاف ** گه ز روی نقل و گاه از روی لاف‌‌
  • Do not vainly strike stone and iron against each other, now for the sake of relating (a story), now for the sake of boasting,
  • ز آن که تاریک است و هر سو پنبه زار ** در میان پنبه چون باشد شرار 1595
  • Because it is dark, and on every side are fields of cotton: how should sparks be amongst cotton?
  • ظالم آن قومی که چشمان دوختند ** ز آن سخنها عالمی را سوختند
  • Iniquitous are those persons who shut their eyes and by such (vain) words set a whole world ablaze.
  • عالمی را یک سخن ویران کند ** روبهان مرده را شیران کند
  • A single word lays waste a (whole) world, turns dead foxes into lions.
  • جانها در اصل خود عیسی دمند ** یک زمان زخمند و گاهی مرهمند
  • Spirits in their original nature have the (life-giving) breath of Jesus, (but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.
  • گر حجاب از جانها برخاستی ** گفت هر جانی مسیح آساستی‌‌
  • If the (bodily) screen were removed from the spirits, the speech of every spirit would be like (the breath of) the Messiah.
  • گر سخن خواهی که گویی چون شکر ** صبر کن از حرص و این حلوا مخور 1600
  • If you wish to utter words like sugar, refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh).
  • صبر باشد مشتهای زیرکان ** هست حلوا آرزوی کودکان‌‌
  • Self-control is the thing desired by the intelligent; sweetmeat is what children long for.
  • هر که صبر آورد گردون بر رود ** هر که حلوا خورد واپس‌‌تر رود
  • Whoever practises self-control ascends to Heaven, whoever eats sweetmeat falls farther behind.
  • تفسیر قول فرید الدین عطار قدس الله روحه: تو صاحب نفسی ای غافل میان خاک خون می‌‌خور که صاحب دل اگر زهری خورد آن انگبین باشد
  • Commentary on the saying of Farídu’ddín ‘Attár, -may God sanctify his spirit- “Thou art a sensualist: O heedless one, drink blood (mortify thyself) amidst the dust (of thy bodily existence), For if the spiritualist drink a poison, it will be (to him as) an antidote.”
  • صاحب دل را ندارد آن زیان ** گر خورد او زهر قاتل را عیان‌‌
  • It does not harm the spiritualist (saint) though he drink deadly poison for all to see,
  • ز آن که صحت یافت و از پرهیز رست ** طالب مسکین میان تب در است‌‌
  • Because he has attained to (spiritual) health and has been set free from (the need for) abstinence, (while) the poor seeker (of God) is (still) in the (state of) fever.
  • گفت پیغمبر که ای مرد جری ** هان مکن با هیچ مطلوبی مری‌‌ 1605
  • The Prophet said, "O seeker of the (Divine) allowance (bounty), do not contend with anyone who is sought.".
  • در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
  • In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!
  • چون نه‌‌ای سباح و نه دریاییی ** در میفکن خویش از خود راییی‌‌
  • When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.
  • او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد
  • He (the saint) brings red roses from the fire, from losses he brings gain to the surface.
  • کاملی گر خاک گیرد زر شود ** ناقص ار زر برد خاکستر شود
  • If a perfect man (saint) take earth, it becomes gold; if an imperfect one has carried away gold, it becomes ashes.
  • چون قبول حق بود آن مرد راست ** دست او در کارها دست خداست‌‌ 1610
  • Since that righteous man is accepted of God, his hand in (all) things is the hand of God.
  • دست ناقص دست شیطان است و دیو ** ز آن که اندر دام تکلیف است و ریو
  • The hand of the imperfect man is the hand of Devil and demon, because he is in the trap of imposition and guile.
  • جهل آید پیش او دانش شود ** جهل شد علمی که در ناقص رود
  • If ignorance come to him (the perfect man), it becomes knowledge, (but) the knowledge that goes into the disbelieving man becomes ignorance.
  • هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
  • Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.