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2
1528-1552

  • لذت دست شکر بخشت بداشت ** اندر این بطیخ تلخی کی گذاشت‏
  • It (the melon) had the enjoyment of thy sugar-bestowing hand: how could it (such enjoyment) leave any bitterness in this melon?”

  • از محبت تلخها شیرین شود ** از محبت مسها زرین شود
  • By love bitter things become sweet; by love pieces of copper become golden;

  • از محبت دردها صافی شود ** از محبت دردها شافی شود 1530
  • By love dregs become clear; by love pains become healing;

  • از محبت مرده زنده می‏کنند ** از محبت شاه بنده می‏کنند
  • By love the dead is made living; by love the king is made a slave.

  • این محبت هم نتیجه‏ی دانش است ** کی گزافه بر چنین تختی نشست‏
  • This love, moreover, is the result of knowledge: who (ever) sat in foolishness on such a throne?

  • دانش ناقص کجا این عشق زاد ** عشق زاید ناقص اما بر جماد
  • On what occasion did deficient knowledge give birth to this love? Deficient (knowledge) gives birth to love, but (only love) for that which is (really) lifeless.

  • بر جمادی رنگ مطلوبی چو دید ** از صفیری بانگ محبوبی شنید
  • When it sees in a lifeless being the colour (appearance) of a desired one, (’tis as though) it heard the voice of a beloved in a whistle.

  • دانش ناقص نداند فرق را ** لاجرم خورشید داند برق را 1535
  • Deficient knowledge cannot discriminate: of necessity it deems the lightning to be the sun.

  • چون که ملعون خواند ناقص را رسول ** بود در تاویل نقصان عقول‏
  • When the Prophet called the “deficient” (man) accursed, (his meaning) as interpreted was “deficiency of mind,”

  • ز انکه ناقص تن بود مرحوم رحم ** نیست بر مرحوم لایق لعن و زخم‏
  • Because one whose body is deficient is the object of (Divine) mercy: cursing and repulse (directed) against the object of (Divine) mercy are improper.

  • نقص عقل است آن که بد رنجوری است ** موجب لعنت سزای دوری است‏
  • ’Tis deficiency of mind that is the bad disease: it is the cause of (God's) curse and merits banishment (from His presence),

  • ز انکه تکمیل خردها دور نیست ** لیک تکمیل بدن مقدور نیست‏
  • Forasmuch as the perfecting of minds is not remote (impossible), but the perfecting of the body is not within our power.

  • کفر و فرعونی هر گبر بعید ** جمله از نقصان عقل آمد پدید 1540
  • The miscreance and Pharaoh-like pride of every infidel who is far (from God) have all been produced by deficiency of mind.

  • بهر نقصان بدن آمد فرج ** در نبی که ما علی الاعمی حرج‏
  • Relief for bodily deficiency has come in the (words of the) Qur’án—it is no crime in the blind man.

  • برق آفل باشد و بس بی‏وفا ** آفل از باقی ندانی بی‏صفا
  • Lightning is transient and very faithless: without clearness (of mind) you will not know the transient from the permanent.

  • برق خندد بر که می‏خندد بگو ** بر کسی که دل نهد بر نور او
  • The lightning laughs: say, at whom is it laughing? At him that sets his heart upon its light.

  • نورهای چرخ ببریده پی است ** آن چو لا شرقی و لا غربی کی است‏
  • The lights of the sky are hamstrung (feeble and imperfect): how are they like (that Light which is) neither of the east nor of the west?

  • برق را چون یخطف الأبصار دان ** نور باقی را همه انصار دان‏ 1545
  • Know that the nature of lightning is that it taketh away the sight; regard the everlasting Light as entirely Helpers (to the attainment of vision).

  • بر کف دریا فرس را راندن ** نامه‏ای در نور برقی خواندن‏
  • To ride (your) horse upon the foam of the sea, to read a letter in a flash of lightning,

  • از حریصی عاقبت نادیدن است ** بر دل و بر عقل خود خندیدن است‏
  • Is, to fail, because of covetousness, to see the end; it is, to laugh at your own mind and intellect.

  • عاقبت بین است عقل از خاصیت ** نفس باشد کاو نبیند عاقبت‏
  • Intellect, by its proper nature, is a seer of the end (consequence); ’tis the fleshly soul that does not see the end.

  • عقل کاو مغلوب نفس او نفس شد ** مشتری مات زحل شد نحس شد
  • The intellect that is vanquished by the flesh becomes the flesh: Jupiter is checkmated by Saturn and becomes inauspicious.

  • هم درین نحسی بگردان این نظر ** در کسی که کرد نحست درنگر 1550
  • Still, turn this gaze (of yours) upon this inauspiciousness, look on that One who made you ill-starred.

  • آن نظر که بنگرد این جر و مد ** او ز نحسی سوی سعدی نقب زد
  • The gaze (of him) that surveys this ebb and flow pierces from the inauspicious influence to the auspicious.

  • ز آن همی‏گرداندت حالی به حال ** ضد به ضد پیدا کنان در انتقال‏
  • He (God) continually turns you from one state (of feeling) to another, manifesting opposite by means of opposite in the change,