English    Türkçe    فارسی   

2
1794-1843

  • هان و هان گر حمد گویی گر سپاس ** همچو نافرجام آن چوپان شناس‏
  • Take good heed! Whether you speak praise (of God) or thanksgiving, know that it is even as the unseemly (words) of that shepherd.

  • حمد تو نسبت بدان گر بهتر است ** لیک آن نسبت به حق هم ابتر است‏ 1795
  • Though your praise is better in comparison with that, yet in relation to God it too is maimed (feeble).

  • چند گویی چون غطا برداشتند ** کاین نبوده ست آن که می‏پنداشتند
  • How often will you say, when the lid has been raised, “This was not what they were thinking (it was)!”

  • این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است‏
  • This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.

  • با نماز او بیالوده ست خون ** ذکر تو آلوده‏ی تشبیه و چون‏
  • Her prayers are stained with blood; your praise is stained with assimilation and qualification.

  • خون پلید است و به آبی می‏رود ** لیک باطن را نجاستها بود
  • Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities

  • کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار 1800
  • Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker.

  • در سجودت کاش رو گردانی‏ای ** معنی سبحان ربی دانی‏ای‏
  • Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”

  • کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا
  • Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”

  • این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر
  • This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;

  • تا بپوشد او پلیدیهای ما ** در عوض بر روید از وی غنچه‏ها
  • In that it covers our pollutions, (and that) buds grow up from it in exchange.

  • پس چو کافر دید کاو در داد و جود ** کمتر و بی‏مایه تر از خاک بود 1805
  • Therefore, when the infidel saw that in giving and lavishing he was meaner and unwealthier than the earth,

  • از وجود او گل و میوه نرست ** جز فساد جمله پاکیها نجست‏
  • (That) flowers and fruit did not grow from his being, (and that) he sought (and achieved) nothing but the corruption of all purities,

  • گفت واپس رفته‏ام من در ذهاب ** حسرتا یا لیتنی کنت تراب‏
  • He said, “I have gone backwards in (my) course. Alas! would that I had (still) been earth!

  • کاش از خاکی سفر نگزیدمی ** همچو خاکی دانه‏ای می‏چیدمی‏
  • Would that I had not chosen to travel away from earthiness, (and that) like a clod of earth I had gathered some grain!

  • چون سفر کردم مرا راه آزمود ** زین سفر کردن ره آوردم چه بود
  • When I travelled, the Way tried me: what was the present I brought (home) from this travelling?”

  • ز آن همه میلش سوی خاک است کاو ** در سفر سودی نبیند پیش رو 1810
  • ’Tis from all that propensity of his towards earth that he sees before him no profit in the journey.

  • روی واپس کردنش آن حرص و آز ** روی در ره کردنش صدق و نیاز
  • His turning his face back is that greed and cupidity (of his); his turning his face to the Way is sincerity and supplication.

  • هر گیا را کش بود میل علا ** در مزید است و حیات و در نما
  • Every herb that has a propensity for (moving) upwards is in (the state of) increase and life and growth;

  • چون که گردانید سر سوی زمین ** در کمی و خشکی و نقص و غبین‏
  • When it has turned its head towards the earth, (it is) in (the state of) decrease and dryness and failure and disappointment.

  • میل روحت چون سوی بالا بود ** در تزاید مرجعت آن جا بود
  • When the propensity of your spirit is upwards, (you are) in (the state of) increase, and that (lofty) place is the place to which you will return;

  • ور نگون ساری سرت سوی زمین ** آفلی حق لا یحب الآفلین‏ 1815
  • But if you are upside down, (with) your head towards the earth, (then) you are one that sinks: God loves not them that sink.

  • پرسیدن موسی علیه السلام از حق تعالی سر غلبه‏ی ظالمان‏
  • How Moses, on whom be peace, asked the high God (to explain) the secret of the predominance of the unjust.

  • گفت موسی ای کریم کارساز ** ای که یک دم ذکر تو عمر دراز
  • Moses said, “O Bounteous Disposer, O Thou whom to commemorate for one moment is (worth) a long life,

  • نقش کژمژ دیدم اندر آب و گل ** چون ملایک اعتراضی کرد دل‏
  • I have seen the crooked, misshapen image in (the mould of) water and clay, and like the angels, my heart has raised an objection,

  • که چه مقصود است نقشی ساختن ** و اندر او تخم فساد انداختن‏
  • As to what is the purpose of making an image and casting therein the seed of corruption.

  • آتش ظلم و فساد افروختن ** مسجد و سجده کنان را سوختن‏
  • To kindle the fire of iniquity and corruption; to burn the mosque and those who bend low in prayer;

  • مایه‏ی خونابه و زردآبه را ** جوش دادن از برای لابه را 1820
  • To set boiling the source of bloody tears for the sake of (receiving) humble entreaties (from the suffering and oppressed)—

  • من یقین دانم که عین حکمت است ** لیک مقصودم عیان و رویت است‏
  • I know for certain that it is the essence of wisdom (on Thy part), but my aim is (to know this by) actual seeing and vision.

  • آن یقین می‏گویدم خاموش کن ** حرص رویت گویدم نه جوش کن‏
  • That certainty (of mine) says to me, ‘keep silence’; the craving for vision says to me, ‘Make a stir (and outcry).’

  • مر ملایک را نمودی سر خویش ** کاین چنین نوشی همی‏ارزد به نیش‏
  • Thou hast shown Thy secret to the angels, (namely) that such honey as this is worth the sting.

  • عرضه کردی نور آدم را عیان ** بر ملایک گشت مشکلها بیان‏
  • Thou hast displayed the Light of Adam manifestly to the angels, (so that all) the difficulties were explained.

  • حشر تو گوید که سر مرگ چیست ** میوه‏ها گویند سر برگ چیست‏ 1825
  • Thy Resurrection declares what is the secret of death: the fruits declare what is the secret of the leaves.”

  • سر خون و نطفه حسن آدمی است ** سابق هر بیشیی آخر کمی است‏
  • The secret of blood and seed is the excellence of Man; after all, inferiority is antecedent to every superiority.

  • لوح را اول بشوید بی‏وقوف ** آن گهی بروی نویسد او حروف‏
  • The ignorant (child) first washes the tablet, then he writes the letters upon it.

  • خون کند دل را و اشک مستهان ** بر نویسد بر وی اسرار آن گهان‏
  • (So) He (God) turns the heart into blood and abject tears, then He writes the (spiritual) mysteries upon it.

  • وقت شستن لوح را باید شناخت ** که مر آن را دفتری خواهند ساخت‏
  • At the time of washing the tablet (of the heart) one must recognise that it will be made into a book (of mysteries).

  • چون اساس خانه‏ای می‏افگنند ** اولین بنیاد را بر می‏کنند 1830
  • When they lay the foundation of a house (to rebuild it), they dig up the first foundation.

  • گل بر آرند اول از قعر زمین ** تا به آخر بر کشی ماء معین‏
  • (Also), people first fetch up clay from the depths of the earth in order that at last you may draw up flowing water.

  • از حجامت کودکان گریند زار ** که نمی‏دانند ایشان سر کار
  • Children weep piteously at cupping, for they know not the secret of the matter;

  • مرد خود زر می‏دهد حجام را ** می‏نوازد نیش خون آشام را
  • (But) a man, in sooth, gives the cupper gold and fondles the blood-drinking lancet.

  • می‏دود حمال زی بار گران ** می‏رباید بار را از دیگران‏
  • The porter runs to the heavy load: he snatches the load from others.

  • جنگ حمالان برای بار بین ** این چنین است اجتهاد کار بین‏ 1835
  • Behold the struggle of the porters for the load! Such is the endeavour of him that sees (the truth of) things,

  • چون گرانیها اساس راحت است ** تلخها هم پیشوای نعمت است‏
  • Inasmuch as burdens are the foundation of ease, and bitter things, too, are the forerunners of enjoyment.

  • حفت الجنة بمکروهاتنا ** حفت النیران من شهواتنا
  • Paradise is compassed about with the things we dislike (to do); the fires (of Hell) are compassed about with our lusts.

  • تخم مایه‏ی آتشت شاخ تر است ** سوخته‏ی آتش قرین کوثر است‏
  • The seed (source) of the substance of your fire (of torment) is the fresh bough (of lust); (but) he that is burned by the fire (of renunciation) is the comrade of Kawthar.

  • هر که در زندان قرین محنتی است ** آن جزای لقمه‏ای و شهوتی است‏
  • Whosoever is the comrade of affliction in prison—that is the retribution for a mouthful (of unlawful food) and a lust.

  • هر که در قصری قرین دولتی است ** آن جزای کارزار و محنتی است‏ 1840
  • Whosoever is the comrade of a high fortune in a palace— that is the reward for some battle-field and sore trial.

  • هر که را دیدی به زر و سیم فرد ** دان که اندر کسب کردن صبر کرد
  • Whomsoever you have seen unrivalled in (his store of) gold and silver—know that he has been patient in earning.

  • بی‏سبب بیند چو دیده شد گذار ** تو که در حسی سبب را گوش دار
  • When the (spiritual) eye has become piercing, he (the owner) sees without causes. You who are in (the bondage of) sense-perception, pay you heed to causes!

  • آن که بیرون از طبایع جان اوست ** منصب خرق سببها آن اوست‏
  • He whose spirit is beyond (the world of) natural properties— to him belongs the position of power to rive (the chain of) causes.