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2
1966-2015

  • سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر
  • The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.

  • آن شرر گر در زمان واپس‏تر است ** در صفت از سنگ و آهن برتر است‏
  • If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.

  • در زمان شاخ از ثمر سابق‏تر است ** در هنر از شاخ او فایق‏تر است‏
  • The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.

  • چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر
  • Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.

  • خرس چون فریاد کرد از اژدها ** شیر مردی کرد از جنگش جدا 1970
  • When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws.

  • حیلت و مردی بهم دادند پشت ** اژدها را او بدین قوت بکشت‏
  • Cunning and courage gave support to each other: by this strength he slew the dragon.

  • اژدها را هست قوت حیله نیست ** نیز فوق حیله‏ی تو حیله‏ای است‏
  • The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.

  • حیله‏ی خود را چو دیدی باز رو ** کز کجا آمد سوی آغاز رو
  • When you have regarded your own cunning, go back (and see) whence it came: go to the origin.

  • هر چه در پستی است آمد از علا ** چشم را سوی بلندی نه هلا
  • Whatever is below has come from above: come on, turn your eye towards the height.

  • روشنی بخشد نظر اندر علی ** گر چه اول خیرگی آرد بلی‏ 1975
  • Looking aloft gives light, though at first it produces dazzlement; yes, it does.

  • چشم را در روشنایی خوی کن ** گر نه خفاشی نظر آن سوی کن‏
  • Accustom your eye to the light; if you are not a bat, look in that direction.

  • عاقبت بینی نشان نور تست ** شهوت حالی حقیقت گور تست‏
  • Vision of the end is the sign of your (having the) light; the lust of the moment is in truth your (dark) grave.

  • عاقبت بینی که صد بازی بدید ** مثل آن نبود که یک بازی شنید
  • The man with vision of the end, who has seen a hundred artifices, is not like him that has (only) heard of one artifice,

  • ز آن یکی بازی چنان مغرور شد ** کز تکبر ز اوستادان دور شد
  • (And who) has been so befooled by that one artifice that in his pride he has become alienated from the masters.

  • سامری‏وار آن هنر در خود چو دید ** او ز موسی از تکبر سر کشید 1980
  • Like Sámirí, when he has seen in himself that (little) skill, through pride he has rebelled against (a) Moses.

  • او ز موسی آن هنر آموخته ** وز معلم چشم را بر دوخته‏
  • He has learned that skill from (a) Moses and (then) closed his eyes to his teacher.

  • لاجرم موسی دگر بازی نمود ** تا که آن بازی و جانش را ربود
  • Moses, of course, exhibited another artifice, so that it swept away (both) that artifice (of Sámirí) and his life.

  • ای بسا دانش که اندر سر دود ** تا شود سرور بدان خود سر رود
  • Oh, many is the knowledge (talent) that runs in the head (and urges) that he (the owner) should become eminent—in truth, through that (knowledge) his head goes (he loses his life).

  • سر نخواهی که رود تو پای باش ** در پناه قطب صاحب رای باش‏
  • If you wish not your head to be lost, be (lowly as) a foot: be under the protection of the Qutb who is possessed of discernment.

  • گر چه شاهی خویش فوق او مبین ** گر چه شهدی جز نبات او مچین‏ 1985
  • Though you be a king, deem not yourself above him: though you be honey, gather naught but his sugar-cane.

  • فکر تو نقش است و فکر اوست جان ** نقد تو قلب است و نقد اوست کان‏
  • Your thought is the outward form, and his thought is the soul: your coin is false, and his coin is (pure as) the mine.

  • او تویی خود را بجو در اوی او ** کو و کو گو فاخته شو سوی او
  • You are (really) he: seek yourself in his “he” (personality). Say coo, coo: become a dove (flying) towards him.

  • ور نخواهی خدمت ابنای جنس ** در دهان اژدهایی همچو خرس‏
  • And if you are unwilling to serve the (holy) men of (human) kind, you are in the dragon's mouth, like the bear.

  • بو که استادی رهاند مر ترا ** و ز خطر بیرون کشاند مر ترا
  • It may be that a Master will deliver you and pull you out of danger.

  • زاریی می‏کن چو زورت نیست هین ** چون که کوری سر مکش از راه بین‏ 1990
  • As you have no strength, keep making a lamentation; since you are blind, take care, do not turn your head away from him that sees the road.

  • تو کم از خرسی نمی‏نالی ز درد ** خرس رست از درد چون فریاد کرد
  • You are less (worse) than the bear, (for) you are not wailing at the pain. The bear was freed from pain when it made an outcry.

  • ای خدا این سنگ دل را موم کن ** ناله‏ی ما را خوش و مرحوم کن‏
  • O God, make this stony heart (soft as) wax; make our wailing sweet (to Thee) and an object of (Thy) mercy!

  • گفتن نابینای سائل که دو کوری دارم‏
  • How a sightless beggar said, “I have two blindnesses.”

  • بود کوری کاو همی‏گفت الامان ** من دو کوری دارم ای اهل زمان‏
  • There was a blind man who used to say, “Pity! I have two blindnesses, O people of the time.

  • پس دو باره رحمتم آرید هان ** چون دو کوری دارم و من در میان‏
  • Therefore, hark ye, show unto me twice as much compassion, since I have two blindnesses, and I (live) between (them.)”

  • گفت یک کوریت می‏بینیم ما ** آن دگر کوری چه باشد وانما 1995
  • (Somebody) said, “We see one blindness of yours: what may the other blindness be? Explain.”

  • گفت زشت آوازم و ناخوش نوا ** زشت آوازی و کوری شد دوتا
  • He answered, “I have an ugly voice and unpleasing tones: ugliness of voice and blindness are double (blindness).

  • بانگ زشتم مایه‏ی غم می‏شود ** مهر خلق از بانگ من کم می‏شود
  • My ugly cry becomes the source of annoyance: the people's love is lessened by my cry.

  • زشت آوازم به هر جا که رود ** مایه‏ی خشم و غم و کین می‏شود
  • Whithersoever my ugly voice goes, it becomes the source of anger and annoyance and hatred.

  • بر دو کوری رحم را دوتا کنید ** این چنین ناگنج را گنجا کنید
  • Double your compassion for (these) two blindnesses: make room (in your hearts) for one who gets so little room.”

  • زشتی آواز کم شد زین گله ** خلق شد بر وی به رحمت یک دله‏ 2000
  • The ugliness of (his) voice was diminished by this plaint: the people became of one mind in (showing) compassion for him.

  • کرد نیکو چون بگفت او راز را ** لطف آواز دلش آواز را
  • When he had told the secret (and explained his meaning), his voice was made beautiful by the graciousness of the voice of his heart;

  • و انکه آواز دلش هم بد بود ** آن سه کوری دوری سرمد بود
  • But that one whose heart's voice also is bad—(for him) those three blindnesses are banishment everlasting (from the favour of God);

  • لیک وهابان که بی‏علت دهند ** بو که دستی بر سر زشتش نهند
  • Yet it may be that the bounteous (saints), who give without cause, will lay a hand (of blessing) upon his ugly head.

  • چون که آوازش خوش و مظلوم شد ** زو دل سنگین دلان چون موم شد
  • Since his (the blind beggar's) voice became sweet and pitiable, the hearts of the stony-hearted were made (soft) as wax thereby.

  • ناله‏ی کافر چو زشت است و شهیق ** ز آن نمی‏گردد اجابت را رفیق‏ 2005
  • Inasmuch as the infidel's lament is ugly and (like) braying, for that (reason) it meets with no (favourable) response.

  • اخسؤا بر زشت آواز آمده ست ** کاو ز خون خلق چون سگ بود مست‏
  • “Be silent” has come down (has been revealed in the Qur’án) against the ugly-voiced (infidel), for he was drunken with the people's blood, like a dog.

  • چون که ناله‏ی خرس رحمت کش بود ** ناله‏ات نبود چنین ناخوش بود
  • Inasmuch as the lament of the bear attracts compassion, (while) your lament is not like this, (but) is unpleasing,

  • دان که با یوسف تو گرگی کرده‏ای ** یا ز خون بی‏گناهی خورده‏ای‏
  • Know that you have behaved with wolfishness to (a) Joseph, or have drunk of the blood of an innocent.

  • توبه کن و ز خورده استفراغ کن ** ور جراحت کهنه شد رو داغ کن‏
  • Repent, and empty yourself of what you have drunk; and if your wound is old (and unhealed), go, cauterise (it).

  • تتمه‏ی حکایت خرس و آن ابله که بر وفای او اعتماد کرده بود
  • Continuation of the story of the bear and of the fool who had put trust in its good faith.

  • خرس هم از اژدها چون وارهید ** و آن کرم ز آن مرد مردانه بدید 2010
  • The bear, too, when it was delivered from the dragon and received such kindness from that brave man—

  • چون سگ اصحاب کهف آن خرس زار ** شد ملازم در پی آن بردبار
  • Like the dog of the Men of the Cave, that poor bear became an attendant at the heels of him that bore the burden (of the fight with the dragon).

  • آن مسلمان سر نهاد از خستگی ** خرس حارس گشت از دل بستگی‏
  • That Moslem, from fatigue, laid down his head (to rest); the bear, from devotion (to him), became (his) guard.

  • آن یکی بگذشت و گفتش حال چیست ** ای برادر مر ترا این خرس کیست‏
  • A certain man passed by and said to him, “What has happened? O brother, who is this bear (in relation) to you?”

  • قصه واگفت و حدیث اژدها ** گفت بر خرسی منه دل ابلها
  • He recounted the adventure, and the story of the dragon. The other said, “Do not set your heart on a bear, O fool!

  • دوستی ابله بتر از دشمنی است ** او بهر حیله که دانی راندنی است‏ 2015
  • The friendship of a fool is worse than (his) enmity: it (the bear) ought to be driven away by every means you know.”