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1
1560-1584

  • ای حریفان بت موزون خود ** من قدحها می‌‌خورم پر خون خود 1560
  • O ye who consort with your charming and adored one, am I to be drinking cups filled with my own blood?

  • یک قدح می نوش کن بر یاد من ** گر همی‌‌خواهی که بدهی داد من‌‌
  • (O thou who art my beloved), quaff one cup of wine in memory of me, if thou art unwilling to do me justice,

  • یا به یاد این فتاده‌‌ی خاک بیز ** چون که خوردی جرعه ای بر خاک ریز
  • Or (at least), when thou hast drunk, spill one draught on the earth in memory of this fallen one who sifts dust.

  • ای عجب آن عهد و آن سوگند کو ** وعده‌‌های آن لب چون قند کو
  • Oh, where, I wonder, is that covenant and oath? Where are the promises of that lip like candy?

  • گر فراق بنده  از بد بندهگی است ** چون تو با بدبندگی پس فرق چیس
  • If thy having forsaken thy slave is because of (his) ill service (to thee)—when thou doest ill to the ill-doer, then what is the difference (between master and slave)?

  • ای بدی که تو کنی در خشم و جنگ ** با طرب تر از سماع و بانگ چنگ‌‌ 1565
  • Oh, the ill thou doest in wrath and quarrel is more delightful than music and the sound of the harp.

  • ای جفای تو ز دولت خوبتر ** و انتقام تو ز جان محبوبتر
  • Oh, thy cruelty is better than felicity, and thy vengeance dearer than life.

  • نار تو این است نورت چون بود ** ماتم این تا خود که سورت چون بود
  • This is thy fire: how (what) must be thy light! This is (thy) mourning, so how (what) indeed must be thy festival!

  • از حلاوتها که دارد جور تو ** وز لطافت کس نیابد غور تو
  • In respect of the sweetnesses which thy cruelty hath, and in respect of thy beauty, no one gets to the bottom of thee.

  • نالم و ترسم که او باور کند ** وز کرم آن جور را کمتر کند
  • I complain, and (yet) I fear lest he believe me and from kindness make that cruelty less.

  • عاشقم بر قهر و بر لطفش به جد ** بو العجب من عاشق این هر دو ضد 1570
  • I am exceedingly enamoured of his violence and his gentleness: ’tis marvelous (that) I (am) in love with both these contraries.

  • و الله ار زین خار در بستان شوم ** همچو بلبل زین سبب نالان شوم‌‌
  • By God, if (I escape) from this thorn (of sorrow) and enter the garden (of joy), because of this I shall begin to moan like the nightingale.

  • این عجب بلبل که بگشاید دهان ** تا خورد او خار را با گلستان‌‌
  • This is a wondrous nightingale that opens his mouth to eat thorns and roses together.

  • این چه بلبل این نهنگ آتشی است ** جمله ناخوشها ز عشق او را خوشی است‌‌
  • What nightingale is this? (Nay), ’tis a fiery monster: because of (his) love all unsweet things are sweetness to him.

  • عاشق کل است و خود کل است او ** عاشق خویش است و عشق خویش جو
  • He is a lover of the Universal, and he himself is the Universal: he is in love with himself and seeking his own love.”’”

  • صفت اجنحه‌‌ی طیور عقول الهی‌‌
  • Description of the wings of the birds that are Divine Intelligences.

  • قصه‌‌ی طوطی جان زین سان بود ** کو کسی کو محرم مرغان بود 1575
  • Such-like is the tale of the parrot which is the soul: where is that one who is the confidant of (the spiritual) birds?

  • کو یکی مرغی ضعیفی بی‌‌گناه ** و اندرون او سلیمان با سپاه‌‌
  • Where is a bird, weak and innocent, and within him Solomon with (all) his host?

  • چون بنالد زار بی‌‌شکر و گله ** افتد اندر هفت گردون غلغله‌‌
  • When he moans bitterly, without thanksgiving or complaint, a noise of tumult falls on (arises in) the Seven Spheres (of Heaven).

  • هر دمش صد نامه صد پیک از خدا ** یا ربی زو شصت لبیک از خدا
  • At every moment (there come) to him from God a hundred missives, a hundred couriers: from him one (cry of) “O my Lord!” and from God a hundred (cries of) “Labbayka” (“Here am I”).

  • زلت او به ز طاعت نزد حق ** پیش کفرش جمله ایمانها خلق‌‌
  • In the sight of God his backsliding is better than obedience; beside his infidelity all faiths are tattered (worthless).

  • هر دمی او را یکی معراج خاص ** بر سر تاجش نهد صد تاج خاص‌‌ 1580
  • Every moment he hath an ascension (to God) peculiar to himself: He (God) lays upon his crown a hundred peculiar crowns.

  • صورتش بر خاک و جان بر لامکان ** لامکانی فوق وهم سالکان‌‌
  • His form is on earth and his spirit in “no-place,” a “no-place” beyond the imagination of travellers (on the mystic Way):

  • لامکانی نه که در فهم آیدت ** هر دمی در وی خیالی زایدت‌‌
  • Not such a “no-place” that it should come into thy understanding (or that) a fancy about it should be born in thee every moment;

  • بل مکان و لامکان در حکم او ** همچو در حکم بهشتی چارجو
  • Nay, place and “no-place” are in his control, just as the four (Paradisal) rivers are in the control of one who dwells in Paradise.

  • شرح این کوته کن و رخ زین بتاب ** دم مزن و الله اعلم بالصواب‌‌
  • Cut short the explanation of this and avert thy face from it: do not breathe a word (more)—and God knows best what is right.