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1
1574-1598

  • 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.

  • باز می‌‌گردیم ما ای دوستان ** سوی مرغ و تاجر و هندوستان‌‌ 1585
  • We return, O friends, to the bird and the merchant and India.

  • مرد بازرگان پذیرفت این پیام ** کاو رساند سوی جنس از وی سلام‌‌
  • The merchant accepted this message (and promised) that he would convey the greeting from her (the parrot) to her congeners.

  • دیدن خواجه طوطیان هندوستان را در دشت و پیغام رسانیدن از آن طوطی‌‌
  • How the merchant saw the parrots of India in the plain and delivered the parrot's message.

  • چون که تا اقصای هندوستان رسید ** در بیابان طوطی چندی بدید
  • When he reached the farthest bounds of India, he saw a number of parrots in the plain.

  • مرکب استانید پس آواز داد ** آن سلام و آن امانت باز داد
  • He halted his beast; then he gave voice, delivered the greeting and (discharged) the trust.

  • طوطیی ز آن طوطیان لرزید بس ** اوفتاد و مرد و بگسستش نفس‌‌
  • One of those parrots trembled exceedingly, fell, and died, and its breath stopped.

  • شد پشیمان خواجه از گفت خبر ** گفت رفتم در هلاک جانور 1590
  • The merchant repented of having told the news, and said, “I have gone about to destroy the creature.

  • این مگر خویش است با آن طوطیک ** این مگر دو جسم بود و روح یک‌‌
  • This one, surely, is kin to that little parrot (of mine): they must have been two bodies and one spirit.

  • این چرا کردم چرا دادم پیام ** سوختم بی‌‌چاره را زین گفت خام‌‌
  • Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”

  • این زبان چون سنگ و هم آهن‌‌وش است ** و آن چه بجهد از زبان چون آتش است‌‌
  • This tongue is like stone and is also like iron, and that which springs from the tongue is like fire.

  • سنگ و آهن را مزن بر هم گزاف ** گه ز روی نقل و گاه از روی لاف‌‌
  • Do not vainly strike stone and iron against each other, now for the sake of relating (a story), now for the sake of boasting,

  • ز آن که تاریک است و هر سو پنبه زار ** در میان پنبه چون باشد شرار 1595
  • Because it is dark, and on every side are fields of cotton: how should sparks be amongst cotton?

  • ظالم آن قومی که چشمان دوختند ** ز آن سخنها عالمی را سوختند
  • Iniquitous are those persons who shut their eyes and by such (vain) words set a whole world ablaze.

  • عالمی را یک سخن ویران کند ** روبهان مرده را شیران کند
  • A single word lays waste a (whole) world, turns dead foxes into lions.

  • جانها در اصل خود عیسی دمند ** یک زمان زخمند و گاهی مرهمند
  • Spirits in their original nature have the (life-giving) breath of Jesus, (but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.