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2
1556-1605

  • ور نه این خواهی نه آن فرمان تراست ** کس چه داند مر ترا مقصد کجاست‏
  • But if Thou willest neither this nor that, ’tis Thine to command: how should any one know what Thou intendest?

  • جان ابراهیم باید تا به نور ** بیند اندر نار فردوس و قصور
  • One must needs have the spirit of Abraham to see in the fire Paradise and its palaces by the light (of mystic knowledge);

  • پایه پایه بر رود بر ماه و خور ** تا نماند همچو حلقه بند در
  • And mount step by step above the moon and the sun, lest he remain like the door-ring fastened on the door;

  • چون خلیل از آسمان هفتمین ** بگذرد که لا أحب الآفلین‏
  • And, like the Friend, pass beyond the Seventh Heaven, saying, “I love not them that set.”

  • این جهان تن غلط انداز شد ** جز مر آن را کاو ز شهوت باز شد 1560
  • This bodily world is deceptive, save to him that has escaped from lust.

  • تتمه‏ی حسد آن حشم بر آن غلام خاص‏
  • Conclusion of (the story) how the (other) retainers envied the favourite slave.

  • قصه‏ی شاه و امیران و حسد ** بر غلام خاص و سلطان خرد
  • The story of the King and the amirs and their envy of the favourite slave and lord of wisdom

  • دور ماند از جر جرار کلام ** باز باید گشت و کرد آن را تمام‏
  • Has been left far (behind) on account of the powerful attraction of the discourse.(Now) we must turn back and conclude it.

  • باغبان ملک با اقبال و بخت ** چون درختی را نداند از درخت‏
  • The happy and fortunate gardener of the (Divine) kingdom — how should not he know one tree from another?

  • آن درختی را که تلخ و رد بود ** و آن درختی که یکش هفصد بود
  • The tree that is bitter and reprobate, and the tree whose one is (as) seven hundred (of the other)—

  • کی برابر دارد اندر تربیت ** چون ببیندشان به چشم عاقبت‏ 1565
  • How, in rearing (them), should he deem (them) equal, when he beholds them with the eye (that is conscious) of the end,

  • کان درختان را نهایت چیست بر ** گر چه یکسانند این دم در نظر
  • (And knows) what (different) fruit those trees will ultimately bear, though at this moment they are alike in appearance'?

  • شیخ کاو ینظر بنور الله شد ** از نهایت وز نخست آگاه شد
  • The Shaykh who has become seeing by the light of God has become acquainted with the end and the beginning.

  • چشم آخر بین ببست از بهر حق ** چشم آخر بین گشاد اندر سبق‏
  • He has shut for God's sake the eye that sees the stable the world); he has opened, in priority, the eye that sees the en .

  • آن حسودان بد درختان بوده‏اند ** تلخ گوهر شور بختان بوده‏اند
  • Those envious ones were bad trees; they were ill-fortuned ones of bitter stock.

  • از حسد جوشان و کف می‏ریختند ** در نهانی مکر می‏انگیختند 1570
  • They were boiling and foaming with envy, and were starting plots m secret,

  • تا غلام خاص را گردن زنند ** بیخ او را از زمانه بر کنند
  • That they might behead the favourite slave and tear up his root from the world;

  • چون شود فانی چو جانش شاه بود ** بیخ او در عصمت الله بود
  • (But) how should he perish, since the King was his soul, and his root was under the protection of God?

  • شاه از آن اسرار واقف آمده ** همچو بو بکر ربابی تن زده‏
  • The King had become aware of those secret thoughts, (but) like Bú Bakr-i Rabábí he kept silence.

  • در تماشای دل بد گوهران ** می‏زدی خنبک بر آن کوزه‏گران‏
  • In (viewing) the spectacle of the hearts of (those) evil-natured ones he was clapping his hands (derisively) at those potters (schemers).

  • مکر می‏سازند قومی حیله‏مند ** تا که شه را در فقاعی در کنند 1575
  • Some cunning people devise stratagems to get the King into a beer-jug;

  • پادشاهی بس عظیمی بی‏کران ** در فقاعی کی بگنجد ای خران‏
  • (But) a King (so) exceedingly grand and illimitable—how should He be contained in a beer jug, O asses?

  • از برای شاه دامی دوختند ** آخر این تدبیر از او آموختند
  • They knitted a net for the King; (yet) after all, they (had) learnt this contrivance from Him.

  • نحس شاگردی که با استاد خویش ** همسری آغازد و آید به پیش‏
  • Ill-starred is the pupil that begins rivalry with his master and comes forward (to contend with him).

  • با کدام استاد استاد جهان ** پیش او یکسان و هویدا و نهان‏
  • With what master? The master of the world, to whom the manifest and the occult are alike;

  • چشم او ینظر بنور الله شده ** پرده‏های جهل را خارق بده‏ 1580
  • Whose eyes have become seeing by the light of God and have rent the veils of ignorance.

  • از دل سوراخ چون کهنه گلیم ** پرده‏ای بندد به پیش آن حکیم‏
  • (Making) a veil of (his) heart, (which is as) full of holes as an old blanket, he (the disciple) puts it on in the presence of that Sage.

  • پرده می‏خندد بر او با صد دهان ** هر دهانی گشته اشکافی بر آن‏
  • The veil laughs at him with a hundred mouths, every mouth having become a slit (open) to that (master). [The veil laughs at him with a hundred mouths, every mouth having become (like) a slit (vulva) in the thighs (of a woman).]

  • گوید آن استاد مر شاگرد را ** ای کم از سگ نیستت با من وفا
  • The master says to the disciple, "O you who are less than a dog, have you no faithfulness to me?

  • خود مرا استا مگیر آهن گسل ** همچو خود شاگرد گیر و کوردل‏
  • Even suppose I am not a master and an iron-breaker, suppose I am a disciple like yourself and blind of heart,

  • نه از منت یاری است در جان و روان ** بی‏منت آبی نمی‏گردد روان‏ 1585
  • Have not you help in spirit and mind from me? Without me no water is set flowing for you.

  • پس دل من کارگاه بخت تست ** چه شکنی این کارگاه ای نادرست‏
  • Therefore my heart is the factory of your fortune: why would you break this factory, O unrighteous one?"

  • گویی‏اش پنهان زنم آتش زنه ** نه به قلب از قلب باشد روزنه‏
  • You may say that you kindle the flame (of rivalry) against him in secret (not openly); but is there not a window between heart and heart?

  • آخر از روزن ببیند فکر تو ** دل گواهی می‏دهد زین ذکر تو
  • After all, he sees your thought through the window: your heart gives testimony as to what you are meditating.

  • گیر در رویت نمالد از کرم ** هر چه گویی خندد و گوید نعم‏
  • Suppose that, from kindness, he does not rebuke you to your face, (and that) whatever you say, he smiles and says "Yes"

  • او نمی‏خندد ز ذوق مالشت ** او همی‏خندد بر آن اسگالشت‏ 1590
  • He does not smile from pleasure at your stroking (flattering him); he smiles at that (concealed) thought of yours.

  • پس خداعی را خداعی شد جزا ** کاسه زن کوزه بخور اینک سزا
  • So a deceit is paid with a deceit: strike with a cup, (and you) get struck with a jug—serve you right!

  • گر بدی با تو و را خنده‏ی رضا ** صد هزاران گل شکفتی مر ترا
  • Were his smile at you one of approval, hundreds of thousands of flowers would blossom for you.

  • چون دل او در رضا آرد عمل ** آفتابی دان که آید در حمل‏
  • When his heart works (for you) in approval, deem it (to be) a sun entering Aries,

  • زو بخندد هم نهار و هم بهار ** در هم آمیزد شکوفه و سبزه‏زار
  • Because of whom both the day and the spring smile, and blossoms and green fields are mingled together,

  • صد هزاران بلبل و قمری نوا ** افکنند اندر جهان بی‏نوا 1595
  • And myriads of nightingales and ringdoves pour their song into the unplenished world.

  • چون که برگ روح خود زرد و سیاه ** می‏ببینی چون ندانی خشم شاه‏
  • When you see the leaves of your spirit yellow and black; how know you not the anger of the King?

  • آفتاب شاه در برج عتاب ** می‏کند روها سیه همچون کباب‏
  • The King's sun, in the (zodiacal) sign of reproach, makes faces black as a piece of roasted meat.

  • آن عطارد را ورقها جان ماست ** آن سپیدی و آن سیه میزان ماست‏
  • Our souls are leaves for that Mercury (to write on): that white and black (writing) is our standard (criterion).

  • باز منشوری نویسد سرخ و سبز ** تا رهند ارواح از سودا و عجز
  • Again, he writes a patent in red and green, that (our) spirits may be delivered from melancholy and despair.

  • سرخ و سبز افتاد نسخ نو بهار ** چون خط قوس و قزح در اعتبار 1600
  • Red and green are Spring's cancellation (of winter); in regard (to their significance they are) like the (coloured) lines of the rainbow.

  • عکس تعظیم پیغام سلیمان علیه السلام در دل بلقیس از صورت حقیر هدهد
  • How reverence for the message of Solomon, on whom be peace, was reflected in the heart of Bilqís from the despicable form of the hoopoe.

  • رحمت صد تو بر آن بلقیس باد ** که خدایش عقل صد مرده بداد
  • Hundredfold mercy be on that Bilqís to whom God gave the intellect of a hundred men!

  • هدهدی نامه بیاورد و نشان ** از سلیمان چند حرفی با بیان‏
  • A hoopoe brought the letter with the (royal) sign-manual from Solomon—a few eloquent words.

  • خواند او آن نکتهای با شمول ** با حقارت ننگرید اندر رسول‏
  • (When) she read those pregnant sayings, she did not look with contempt on the messenger.

  • جسم هدهد دید و جان عنقاش دید ** حس چو کفی دید و دل دریاش دید
  • Her body saw him as a hoopoe, (but) her spirit saw him as the ‘Anqá; her senses saw him as a fleck of foam, (but) her heart saw him as the sea.

  • عقل با حس زین طلسمات دو رنگ ** چون محمد با ابو جهلان به جنگ‏ 1605
  • Because of these two-coloured (diverse) talismans (appearance and reality) the intellect is at war with the senses, as Mohammed with the likes of Abú Jahl.