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1
1758-1767

  • مجملش گفتم نکردم ز آن بیان ** ور نه هم افهام سوزد هم زبان‌‌
  • I have told it summarily, I have not explained it (at length), otherwise both (my power of) causng (thee) to understand and (my) tongue (itself) would be consumed.

  • من چو لب گویم لب دریا بود ** من چو لا گویم مراد الا بود
  • When I speak of “lip,” ’tis the lip (shore) of the Sea; when I say “not,” the intended meaning is “except.”

  • من ز شیرینی نشستم رو ترش ** من ز بسیاری گفتارم خمش‌‌ 1760
  • By reason of (inward) sweetness I sit with sour face: from fullness of speech I am silent,

  • تا که شیرینی ما از دو جهان ** در حجاب رو ترش باشد نهان‌‌
  • That in the mask of sour-facedness my sweetness may be kept hidden from the two worlds.

  • تا که در هر گوش ناید این سخن ** یک همی‌‌گویم ز صد سر لدن‌‌
  • In order that this subject may not come to every ear, I am telling (only) one out of a hundred esoteric mysteries.

  • تفسیر قول حکیم: به هرچ از راه وامانی چه کفر آن حرف و چه ایمان به هرچ از دوست دور افتی چه زشت آن نقش و چه زیبا در معنی قوله علیه السلام إن سعدا لغیو ر و أنا أغیر من سعد و الله أغیر منی و من غیرته حرم الفواحش ما ظهر منها و ما بطن
  • Commentary on the saying of the Hakím (Saná’í): “Any thing that causes thee to be left behind on the Way, what matter whether it be infidelity or faith? Any form that causes thee to fall far from the Beloved, what matter whether it be ugly or beautiful?”—and (a discourse) on the meaning of the words of the Prophet, on whom be peace: “Verily, Sa‘d is jealous, and I am more jealous than Sa‘d, and Allah is more jealous than I; and because of His jealousy He hath forbidden foul actions both outward and inward.

  • جمله عالم ز آن غیور آمد که حق ** برد در غیرت بر این عالم سبق‌‌
  • The whole world became jealous because God is superior to all the world in jealousy.

  • او چو جان است و جهان چون کالبد ** کالبد از جان پذیرد نیک و بد
  • He is like the spirit, and the world is like the body: the body receives from the spirit (both) good and evil.

  • هر که محراب نمازش گشت عین ** سوی ایمان رفتنش می‌‌دان تو شین‌‌ 1765
  • Any one whose prayer-niche is turned to the (mystical) revelation, do thou regard his going (back) to (the traditional) faith as shameful.

  • هر که شد مر شاه را او جامه‌‌دار ** هست خسران بهر شاهش اتجار
  • Any one who has become Master of the robes to the King, it is loss for him to traffic on the King's behalf.

  • هر که با سلطان شود او همنشین ** بر درش بودن بود حیف و غبین‌‌
  • Any one who becomes the intimate friend of the Sultan, it is an injury and swindle (for him) to sit at his door.