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2
1695-1719

  • گویی‏اش من صاحبی گم کرده‏ام ** رو به جستجوی او آورده‏ام‏ 1695
  • You say to him, “I have lost a friend; I have set out to seek him.

  • دولتت پاینده بادا ای سوار ** رحم کن بر عاشقان معذور دار
  • May thy fortune be lasting, O rider! Have pity on lovers and excuse (them).”

  • چون طلب کردی به جد آمد نظر ** جد خطا نکند چنین آمد خبر
  • When you have made search (and your) looking has been in earnest—earnest endeavour does not fail: so the Tradition has come down (from the Prophet)—

  • ناگهان آمد سواری نیک بخت ** پس گرفت اندر کنارت سخت سخت‏
  • Suddenly comes a blessed rider; then he clasps you very closely to his breast.

  • تو شدی بی‏هوش و افتادی به طاق ** بی‏خبر گفت اینت سالوس و نفاق‏
  • You become senseless and fall to vaunting (ecstatically); the ignorant (uninitiated) man says, “Here is fraud and hypocrisy.”

  • او چه می‏بیند در او این شور چیست ** او نداند کان نشان وصل کیست‏ 1700
  • How does he see what this enthusiasm in him (the enraptured person) is? He knows not (who it is) with whom that is the sign of union.

  • این نشان در حق او باشد که دید ** آن دگر را کی نشان آید پدید
  • This sign concerns (only) him that has seen (before): how should the sign appear to the other one?

  • هر زمان کز وی نشانی می‏رسید ** شخص را جانی به جانی می‏رسید
  • Every moment that a sign was coming from Him, a (new) spirit was coming into that person's spirit.

  • ماهی بی‏چاره را پیش آمد آب ** این نشانها تلک آیات الکتاب‏
  • Water has reached the helpless fish. These signs are (those mentioned in the text) those are the signs of the Book.

  • پس نشانیها که اندر انبیاست ** خاص آن جان را بود کاو آشناست‏
  • Hence the signs which are in the prophets are peculiar to (known exclusively by) him who is a friend (knower and lover of God).

  • این سخن ناقص بماند و بی‏قرار ** دل ندارم بی‏دلم معذور دار 1705
  • This discourse remains imperfect and unsettled; I have no heart (understanding), I am out of my mind: excuse me.

  • ذره‏ها را کی تواند کس شمرد ** خاصه آن کاو عشق عقل او ببرد
  • How can any one number the motes, especially that one whose understanding has been transported by Love?

  • می‏شمارم برگهای باغ را ** می‏شمارم بانگ کبک و زاغ را
  • Shall I number the leaves of the garden? Shall I number the cries of the partridge and the crow?

  • در شمار اندر نیاید لیک من ** می‏شمارم بهر رشد ممتحن‏
  • They come not into computation, but I enumerate them for the guidance of him that is put to trial.

  • نحس کیوان یا که سعد مشتری ** ناید اندر حصر گر چه بشمری‏
  • The sinister influence of Saturn and the auspicious influence of Jupiter come not into computation, though you may enumerate;

  • لیک هم بعضی از این هر دو اثر ** شرح باید کرد یعنی نفع و ضر 1710
  • But still, some of these two (diverse) effects must be explained—that is, the benefit and injury (which they involve)—

  • تا شود معلوم آثار قضا ** شمه ای مر اهل سعد و نحس را
  • In order that some little part of the effects of the (Divine) decree may be made known to the good-fortuned and the ill-starred.

  • طالع آن کس که باشد مشتری ** شاد گردد از نشاط و سروری‏
  • He whose ascendant (ruling planet) is Jupiter will be rejoiced by vivacity (of disposition) and eminence;

  • و انکه را طالع زحل از هر شرور ** احتیاطش لازم آید در امور
  • And it will be necessary for him whose ascendant is Saturn to take precautions against every (kind of) mischief in his affairs.

  • گر بگویم آن زحل استاره را ** ز آتشش سوزد مر آن بی‏چاره را
  • If I should speak to one whose (ruling) planet is Saturn of his (Saturn's) fire, it (my discourse) would burn (torment) that hapless man.

  • اذکروا الله شاه ما دستور داد ** اندر آتش دید ما را نور داد 1715
  • Our King (God) has given permission, (saying), “Commemorate Allah”: He saw us in the fire and gave us light.

  • گفت اگر چه پاکم از ذکر شما ** نیست لایق مر مرا تصویرها
  • He has said, “Although I far transcend your commemoration (of Me), (and although) the pictorial ideas (of human speech) are not suitable to Me,

  • لیک هرگز مست تصویر و خیال ** در نیابد ذات ما را بی‏مثال‏
  • Yet he that is intoxicated with (pictorial) imagination and fancy will never apprehend My essence without (the help of) similitude.”

  • ذکر جسمانه خیال ناقص است ** وصف شاهانه از آنها خالص است‏
  • Bodily commemoration is an imperfect fancy: the Kingly attributes are remote from those (forms of speech).

  • شاه را گوید کسی جولاه نیست ** این چه مدح است این مگر آگاه نیست‏
  • If any one say of a king, “He is not a weaver,” what praise is this? He (that person) is surely ignorant.

  • انکار کردن موسی علیه السلام بر مناجات شبان‏
  • How Moses, on whom be peace, took offence at the prayer of the shepherd.