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1
1574-1623

  • He is a lover of the Universal, and he himself is the Universal: he is in love with himself and seeking his own love.”’”
  • عاشق کل است و خود کل است او ** عاشق خویش است و عشق خویش جو
  • Description of the wings of the birds that are Divine Intelligences.
  • صفت اجنحه‌‌ی طیور عقول الهی‌‌
  • Such-like is the tale of the parrot which is the soul: where is that one who is the confidant of (the spiritual) birds? 1575
  • قصه‌‌ی طوطی جان زین سان بود ** کو کسی کو محرم مرغان بود
  • Where is a bird, weak and innocent, and within him Solomon with (all) his host?
  • کو یکی مرغی ضعیفی بی‌‌گناه ** و اندرون او سلیمان با سپاه‌‌
  • When he moans bitterly, without thanksgiving or complaint, a noise of tumult falls on (arises in) the Seven Spheres (of Heaven).
  • چون بنالد زار بی‌‌شکر و گله ** افتد اندر هفت گردون غلغله‌‌
  • 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”).
  • هر دمش صد نامه صد پیک از خدا ** یا ربی زو شصت لبیک از خدا
  • In the sight of God his backsliding is better than obedience; beside his infidelity all faiths are tattered (worthless).
  • زلت او به ز طاعت نزد حق ** پیش کفرش جمله ایمانها خلق‌‌
  • Every moment he hath an ascension (to God) peculiar to himself: He (God) lays upon his crown a hundred peculiar crowns. 1580
  • هر دمی او را یکی معراج خاص ** بر سر تاجش نهد صد تاج خاص‌‌
  • His form is on earth and his spirit in “no-place,” a “no-place” beyond the imagination of travellers (on the mystic Way):
  • صورتش بر خاک و جان بر لامکان ** لامکانی فوق وهم سالکان‌‌
  • 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;
  • لامکانی نه که در فهم آیدت ** هر دمی در وی خیالی زایدت‌‌
  • 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.
  • بل مکان و لامکان در حکم او ** همچو در حکم بهشتی چارجو
  • 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.
  • شرح این کوته کن و رخ زین بتاب ** دم مزن و الله اعلم بالصواب‌‌
  • We return, O friends, to the bird and the merchant and India. 1585
  • باز می‌‌گردیم ما ای دوستان ** سوی مرغ و تاجر و هندوستان‌‌
  • The merchant accepted this message (and promised) that he would convey the greeting from her (the parrot) to her congeners.
  • مرد بازرگان پذیرفت این پیام ** کاو رساند سوی جنس از وی سلام‌‌
  • How the merchant saw the parrots of India in the plain and delivered the parrot's message.
  • دیدن خواجه طوطیان هندوستان را در دشت و پیغام رسانیدن از آن طوطی‌‌
  • When he reached the farthest bounds of India, he saw a number of parrots in the plain.
  • چون که تا اقصای هندوستان رسید ** در بیابان طوطی چندی بدید
  • He halted his beast; then he gave voice, delivered the greeting and (discharged) the trust.
  • مرکب استانید پس آواز داد ** آن سلام و آن امانت باز داد
  • One of those parrots trembled exceedingly, fell, and died, and its breath stopped.
  • طوطیی ز آن طوطیان لرزید بس ** اوفتاد و مرد و بگسستش نفس‌‌
  • The merchant repented of having told the news, and said, “I have gone about to destroy the creature. 1590
  • شد پشیمان خواجه از گفت خبر ** گفت رفتم در هلاک جانور
  • This one, surely, is kin to that little parrot (of mine): they must have been two bodies and one spirit.
  • این مگر خویش است با آن طوطیک ** این مگر دو جسم بود و روح یک‌‌
  • Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”
  • این چرا کردم چرا دادم پیام ** سوختم بی‌‌چاره را زین گفت خام‌‌
  • This tongue is like stone and is also like iron, and that which springs from the tongue is like fire.
  • این زبان چون سنگ و هم آهن‌‌وش است ** و آن چه بجهد از زبان چون آتش است‌‌
  • Do not vainly strike stone and iron against each other, now for the sake of relating (a story), now for the sake of boasting,
  • سنگ و آهن را مزن بر هم گزاف ** گه ز روی نقل و گاه از روی لاف‌‌
  • Because it is dark, and on every side are fields of cotton: how should sparks be amongst cotton? 1595
  • ز آن که تاریک است و هر سو پنبه زار ** در میان پنبه چون باشد شرار
  • Iniquitous are those persons who shut their eyes and by such (vain) words set a whole world ablaze.
  • ظالم آن قومی که چشمان دوختند ** ز آن سخنها عالمی را سوختند
  • A single word lays waste a (whole) world, turns dead foxes into lions.
  • عالمی را یک سخن ویران کند ** روبهان مرده را شیران کند
  • 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.
  • جانها در اصل خود عیسی دمند ** یک زمان زخمند و گاهی مرهمند
  • If the (bodily) screen were removed from the spirits, the speech of every spirit would be like (the breath of) the Messiah.
  • گر حجاب از جانها برخاستی ** گفت هر جانی مسیح آساستی‌‌
  • If you wish to utter words like sugar, refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh). 1600
  • گر سخن خواهی که گویی چون شکر ** صبر کن از حرص و این حلوا مخور
  • Self-control is the thing desired by the intelligent; sweetmeat is what children long for.
  • صبر باشد مشتهای زیرکان ** هست حلوا آرزوی کودکان‌‌
  • Whoever practises self-control ascends to Heaven, whoever eats sweetmeat falls farther behind.
  • هر که صبر آورد گردون بر رود ** هر که حلوا خورد واپس‌‌تر رود
  • 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.”
  • 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
  • It does not harm the spiritualist (saint) though he drink deadly poison for all to see,
  • صاحب دل را ندارد آن زیان ** گر خورد او زهر قاتل را عیان‌‌
  • 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.
  • ز آن که صحت یافت و از پرهیز رست ** طالب مسکین میان تب در است‌‌
  • The Prophet said, “O seeker of an allowance (for food, etc.), beware! Do not contend with any one who is sought.” 1605
  • گفت پیغمبر که ای مرد جری ** هان مکن با هیچ مطلوبی مری‌‌
  • In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!
  • در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
  • When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.
  • چون نه‌‌ای سباح و نه دریاییی ** در میفکن خویش از خود راییی‌‌
  • He (the saint) brings red roses from the fire, from losses he brings gain to the surface.
  • او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد
  • If a perfect man (saint) take earth, it becomes gold; if an imperfect one has carried away gold, it becomes ashes.
  • کاملی گر خاک گیرد زر شود ** ناقص ار زر برد خاکستر شود
  • Since that righteous man is accepted of God, his hand in (all) things is the hand of God. 1610
  • چون قبول حق بود آن مرد راست ** دست او در کارها دست خداست‌‌
  • The hand of the imperfect man is the hand of Devil and demon, because he is in the trap of imposition and guile.
  • دست ناقص دست شیطان است و دیو ** ز آن که اندر دام تکلیف است و ریو
  • If ignorance come to him (the perfect man), it becomes knowledge, (but) the knowledge that goes into the disbelieving man becomes ignorance.
  • جهل آید پیش او دانش شود ** جهل شد علمی که در ناقص رود
  • Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.
  • هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
  • O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!
  • ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
  • How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
  • تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
  • The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity, 1615
  • ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین‌‌
  • Yet gave Moses the precedence—the magicians held him in honour—
  • لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
  • Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”
  • ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست‌‌
  • “Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”
  • گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان‌‌
  • This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
  • این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
  • When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention). 1620
  • ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند
  • To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,
  • لقمه و نکته ست کامل را حلال ** تو نه‌‌ای کامل مخور می‌‌باش لال‌‌
  • Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”
  • چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا
  • When the sucking babe is born, at first it keeps silence for a while, it is all ear.
  • کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش‌‌