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.
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 ضد1570
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 بود1575
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 خاص1580
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 هندوستان1585
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 جانور1590
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 شرار1595
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.
گر حجاب از جانها برخاستی ** گفت هر جانی مسیح آساستی
If the (bodily) screen were removed from the spirits, the speech of every spirit would be like (the breath of) the Messiah.
گر سخن خواهی که گویی چون شکر ** صبر کن از حرص و این حلوا مخور1600
If you wish to utter words like sugar, refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh).
صبر باشد مشتهای زیرکان ** هست حلوا آرزوی کودکان
Self-control is the thing desired by the intelligent; sweetmeat is what children long for.
هر که صبر آورد گردون بر رود ** هر که حلوا خورد واپس‌‌تر رود
تفسیر قول فرید الدین عطار قدس الله روحه: تو صاحب نفسی ای غافل میان خاک خون می‌‌خور که صاحب دل اگر زهری خورد آن انگبین باشد
Commentary on the saying of Farídu’ddín ‘Attár, -may God sanctify his spirit- “Thou art a sensualist: O heedless one, drink blood (mortify thyself) amidst the dust (of thy bodily existence), For if the spiritualist drink a poison, it will be (to him as) an antidote.”
صاحب دل را ندارد آن زیان ** گر خورد او زهر قاتل را عیان
It does not harm the spiritualist (saint) though he drink deadly poison for all to see,
ز آن که صحت یافت و از پرهیز رست ** طالب مسکین میان تب در است
Because he has attained to (spiritual) health and has been set free from (the need for) abstinence, (while) the poor seeker (of God) is (still) in the (state of) fever.