آب صافی در گلی پنهان شده ** جان صافی بسته‌‌ی ابدان شده
The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی
He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را
Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای
This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد1520
He from whom (every) benefit was born, how should He not see that which was seen by us?
صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی
There are myriads of benefits, and every myriad is (but) a few beside that one.
آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود1525
Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.
گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس
If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست
The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف
On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
آن رسول از خود بشد زین یک دو جام ** نه رسالت یاد ماندش نه پیام
The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.
واله اندر قدرت الله شد ** آن رسول اینجا رسید و شاه شد1530
He became distraught at the power of God. The ambassador arrived at this place (state) and became a king.
سیل چون آمد به دریا بحر گشت ** دانه چون آمد به مزرع گشت کشت
When the torrent reached the sea, it became the sea; when the seed reached the cornland, it became the crop of corn.
چون تعلق یافت نان با بو البشر ** نان مرده زنده گشت و با خبر
When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
موم و هیزم چون فدای نار شد ** ذات ظلمانی او انوار شد
When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
سنگ سرمه چون که شد در دیده‌‌گان ** گشت بینایی شد آن جا دیدبان
When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
ای خنک آن مرد کز خود رسته شد ** در وجود زنده‌‌ای پیوسته شد1535
Oh, happy is the man who was freed from himself and united with the existence of a living one!
وای آن زنده که با مرده نشست ** مرده گشت و زندگی از وی بجست
Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
چون تو در قرآن حق بگریختی ** با روان انبیا آمیختی
When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
هست قرآن حالهای انبیا ** ماهیان بحر پاک کبریا
The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
ور بخوانی و نه‌‌ای قرآن پذیر ** انبیا و اولیا را دیده گیر
And if you read and do not accept (take to heart) the Qur’án, suppose you have seen the prophets and saints (what will that avail you?);
ور پذیرایی چو بر خوانی قصص ** مرغ جانت تنگ آید در قفص1540
But if you are accepting (the Qur’án), when you read the stories (of the prophets), the bird, your soul, will be distressed in its cage.
مرغ کاو اندر قفس زندانی است ** می‌‌نجوید رستن از نادانی است
The bird that is a prisoner in a cage, (if it) is not seeking to escape, ’tis from ignorance.
The spirits which have escaped from their cages are the prophets, (those) worthy guides.
از برون آوازشان آید ز دین ** که ره رستن ترا این است این
From without comes their voice, (telling) of religion, (and crying), “This, this is the way of escape for thee.
ما به دین رستیم زین ننگین قفس ** جز که این ره نیست چاره‌‌ی این قفس
By this we escaped from this narrow cage: there is no means of escape from this cage but this way,
خویش را رنجور سازی زار زار ** تا ترا بیرون کنند از اشتهار1545
(That) thou shouldst make thyself ill, exceedingly wretched, in order that thou mayst be let out from (the cage of) reputation.”
که اشتهار خلق بند محکم است ** در ره این از بند آهن کی کم است
Worldly reputation is a strong chain: in the Way how is this less than a chain of iron?
قصه‌‌ی بازرگان که طوطی محبوس او او را پیغام داد به طوطیان هندوستان هنگام رفتن به تجارت
The story of the merchant to whom the captive parrot gave a message for the parrots of India on the occasion of his going (thither) to trade.
بود بازرگانی او را طوطیی ** در قفس محبوس زیبا طوطیی
There was a merchant, and he had a parrot imprisoned in a cage, a pretty parrot.
چون که بازرگان سفر را ساز کرد ** سوی هندستان شدن آغاز کرد
When the merchant made ready for travel and was about to depart to India,
هر غلام و هر کنیزک را ز جود ** گفت بهر تو چه آرم گوی زود
Because of his generosity he said to each male slave and each handmaid, “What shall I bring (home) for you? Tell (me) quickly.”
هر یکی از وی مرادی خواست کرد ** جمله را وعده بداد آن نیک مرد1550
Each one asked him for some object of desire: that good man gave his promise to them all.
گفت طوطی را چه خواهی ارمغان ** کارمت از خطه‌‌ی هندوستان
He said to the parrot, “What present would you like me to bring for you from the land of India?”
گفتش آن طوطی که آن جا طوطیان ** چون ببینی کن ز حال من بیان
The parrot said to him, “When thou seest the parrots there, explain my plight (and say),
کان فلان طوطی که مشتاق شماست ** از قضای آسمان در حبس ماست
‘Such and such a parrot, who is longing for you, is in my prison by the destiny of Heaven.
بر شما کرد او سلام و داد خواست ** وز شما چاره و ره ارشاد خواست
She salutes you and asks for justice and desires (to learn) from you the means and way of being rightly guided.
گفت می‌‌شاید که من در اشتیاق ** جان دهم اینجا بمیرم در فراق1555
She says, “Is it meet that I in yearning (after you) should give up the ghost and die here in separation?
این روا باشد که من در بند سخت ** گه شما بر سبزه گاهی بر درخت
Is this right—(that) I (should be) in grievous bondage, while ye are now on green plants, now on trees?
این چنین باشد وفای دوستان ** من در این حبس و شما در بوستان
The faith kept by friends, is it like this?—I in this prison and ye in the rose-garden.
یاد آرید ای مهان زین مرغ زار ** یک صبوحی در میان مرغزار
O ye noble ones, call to mind this piteous bird, (and drink in memory of me) a morning-draught amongst the meadows!
یاد یاران یار را میمون بود ** خاصه کان لیلی و این مجنون بود
Happy it is for a friend to be remembered by friends, in particular when that (beloved) is Laylá and this (lover) Majnún.
ای حریفان بت موزون خود ** من قدحها می‌‌خورم پر خون خود1560
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 چنگ1565
Oh, the ill thou doest in wrath and quarrel is more delightful than music and the sound of the harp.