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1
1633-1682

  • ز آن که آدم ز آن عتاب از اشک رست ** اشک تر باشد دم توبه پرست‌‌
  • Because Adam by means of tears escaped from that reproof: moist tears are the breath (speech) of the penitent.

  • بهر گریه آمد آدم بر زمین ** تا بود گریان و نالان و حزین‌‌
  • For weeping's sake Adam came (down) to the earth, that he might be weeping and moaning and sorrowful.

  • آدم از فردوس و از بالای هفت ** پای ماچان از برای عذر رفت‌‌ 1635
  • Adam, (cast out) from Paradise and from above the Seven (Heavens), went to the “shoe-row” for the purpose of excusing himself.

  • گر ز پشت آدمی وز صلب او ** در طلب می‌‌باش هم در طلب او
  • If thou art from the back of Adam and from his loins, be constant in seeking (forgiveness) amongst his company.

  • ز آتش دل و آب دیده نقل ساز ** بوستان از ابر و خورشید است باز
  • Prepare a dessert of heart-fire (burning grief) and eye-water (tears): the garden is made open (blooming) by cloud and sun.

  • تو چه دانی قدر آب دیده‌‌گان ** عاشق نانی تو چون نادیدگان‌‌
  • What dost thou know of the taste of the water of the eyes? Thou art a lover of bread, like the blind (beggars).

  • گر تو این انبان ز نان خالی کنی ** پر ز گوهرهای اجلالی کنی‌‌
  • If thou make this wallet empty of bread, thou wilt make it full of glorious jewels.

  • طفل جان از شیر شیطان باز کن ** بعد از آنش با ملک انباز کن‌‌ 1640
  • Wean the babe, thy soul, from the Devil's milk, and after that make it consort with the Angel.

  • تا تو تاریک و ملول و تیره‌‌ای ** دان که با دیو لعین همشیره‌‌ای‌‌
  • Whilst thou art dark and vexed and gloomy, know that thou art sucking from the same breast as the accursed Devil.

  • لقمه‌‌ای کان نور افزود و کمال ** آن بود آورده از کسب حلال‌‌
  • The mouthful that gave increase of light and perfection is obtained from lawful earnings.

  • روغنی کاید چراغ ما کشد ** آب خوانش چون چراغی را کشد
  • The oil that comes and quenches our lamp—when it quenches a lamp, call it water.

  • علم و حکمت زاید از لقمه‌‌ی حلال ** عشق و رقت آید از لقمه‌‌ی حلال‌‌
  • From the lawful morsel are born knowledge and wisdom; from the lawful morsel come love and tenderness.

  • چون ز لقمه تو حسد بینی و دام ** جهل و غفلت زاید آن را دان حرام‌‌ 1645
  • When from a morsel thou seest (arise) envy and guile, (and when) ignorance and heedlessness are born (of it), know that it is unlawful.

  • هیچ گندم کاری و جو بر دهد ** دیده‌‌ای اسبی که کره‌‌ی خر دهد
  • Wilt thou sow wheat and will it produce barley? Hast thou seen a mare bring forth an ass's colt?

  • لقمه تخم است و برش اندیشه‌‌ها ** لقمه بحر و گوهرش اندیشه‌‌ها
  • The morsel is seed, and thoughts are its fruit; the morsel is the sea, and thoughts are its pearls.

  • زاید از لقمه‌‌ی حلال اندر دهان ** میل خدمت عزم رفتن آن جهان‌‌
  • From the lawful morsel in the mouth is born the inclination to serve (God) and the resolve to go to yonder world.

  • باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان‌‌
  • How the merchant related to the parrot what he had witnessed on the part of the parrots of India.

  • کرد بازرگان تجارت را تمام ** باز آمد سوی منزل دوست کام‌‌
  • The merchant finished his trading and returned home (prosperously) to the joy of his friends.

  • هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان‌‌ 1650
  • He brought a present for every male slave, he gave a token to every slave-girl.

  • گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو
  • “Where is my present?” asked the parrot. “Relate what thou hast seen and said.”

  • گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان‌‌
  • “Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).

  • من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف‌‌
  • Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”

  • گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است‌‌
  • “O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”

  • گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو 1655
  • “I told thy complaints,” said he, “to a company of parrots resembling thee.

  • آن یکی طوطی ز دردت بوی برد ** زهره‌‌اش بدرید و لرزید و بمرد
  • One parrot got scent of (understood) thy pain: her heart broke, and she trembled and died.

  • من پشیمان گشتم این گفتن چه بود ** لیک چون گفتم پشیمانی چه سود
  • I became sorry, (thinking) ‘why did I say this?’ but what was the use of repenting after I had said it?”

  • نکته ای کان جست ناگه از زبان ** همچو تیری دان که جست آن از کمان‌‌
  • Know that a word which suddenly shot from the tongue is like an arrow shot from the bow.

  • وانگردد از ره آن تیر ای پسر ** بند باید کرد سیلی را ز سر
  • O son, that arrow does not turn back on its way: you must dam a torrent at the source.

  • چون گذشت از سر جهانی را گرفت ** گر جهان ویران کند نبود شگفت‌‌ 1660
  • When it left the source behind, it swept over a world (of country): if it lays waste the world, ’tis no wonder.

  • فعل را در غیب اثرها زادنی است ** و آن موالیدش به حکم خلق نیست‌‌
  • There is an unseen bringing forth of effects to (our) action, and the results born of it are not in the control of (human) creatures:

  • بی‌‌شریکی جمله مخلوق خداست ** آن موالید ار چه نسبتشان به ماست‌‌
  • Those results are all created by God without any partner, though they are imputed to us.

  • زید پرانید تیری سوی عمر ** عمر را بگرفت تیرش همچو نمر
  • Zayd let fly an arrow in the direction of ‘Amr: his arrow gripped ‘Amr like a leopard.

  • مدت سالی همی‌‌زایید درد ** دردها را آفریند حق نه مرد
  • During a long time, a (whole) year, it was producing pain: pains are created by God, not by man.

  • زید رامی آن دم ار مرد از وجل ** دردها می‌‌زاید آن جا تا اجل‌‌ 1665
  • If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded), (nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.

  • ز آن موالید وجع چون مرد او ** زید را ز اول سبب قتال گو
  • Inasmuch as he (‘Amr) died from the results of the hurt (inflicted on him), for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).

  • آن وجعها را بدو منسوب دار ** گر چه هست آن جمله صنع کردگار
  • Impute those pains to him, though all of them are the work of the Creator.

  • همچنین کشت و دم و دام و جماع ** آن موالید است حق را مستطاع‌‌
  • So with sowing and breathing (speaking) and (laying) snares and sexual intercourse: the results of those (actions) are amenable to (determined by the will of) God.

  • اولیا را هست قدرت از اله ** تیر جسته باز آرندش ز راه‌‌
  • The saints possess power (derived) from God: they turn back from its course the arrow that has sped.

  • بسته درهای موالید از سبب ** چون پشیمان شد ولی ز آن دست رب‌‌ 1670
  • When the saint repents, he closes the doors of the results (shuts off the results) from the cause by that hand (power) of the Lord.

  • گفته ناگفته کند از فتح باب ** تا از آن نه سیخ سوزد نه کباب‌‌
  • Through the opening of the door (of Divine grace), he makes unsaid what has been said, so that neither spit nor roast-meat is burnt thereby.

  • از همه دلها که آن نکته شنید ** آن سخن را کرد محو و ناپدید
  • He wipes out the saying from all the minds that heard it, and makes it imperceptible.

  • گرت برهان باید و حجت مها ** باز خوان من آية أو ننسها
  • O sire, if thou must needs have demonstration and proof (of this), recite “(Whatever) verse (We cancel) or cause to be forgotten. ”

  • آیت أنسوکم ذکری بخوان ** قدرت نسیان نهادنشان بدان‌‌
  • Read the verse “They made you forget My warning”: acknowledge their (the saints') power to put forgetfulness (in men's hearts).

  • چون به تذکیر و به نسیان قادراند ** بر همه دلهای خلقان قاهراند 1675
  • Since they are able to make (you) remember and forget, they are mighty over all the hearts of (God's) creatures.

  • چون به نسیان بست او راه نظر ** کار نتوان کرد ور باشد هنر
  • When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness, it is impossible (for you) to act, even if there be virtue (in you).

  • خلتم سخریه اهل السمو ** از نبی خوانید تا أنسوکم‌‌
  • Think ye those exalted ones are a laughing-stock? Recite from the Qur’án as far as (the words) “They made you forget.”

  • صاحب ده پادشاه جسمهاست ** صاحب دل شاه دلهای شماست‌‌
  • He that owns a village is king over bodies; he that owns a heart is king over your hearts.

  • فرع دید آمد عمل بی‌‌هیچ شک ** پس نباشد مردم الا مردمک‌‌
  • Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory): therefore Man is nothing but “the little man” (the pupil of the eye).

  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌ 1680
  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre.

  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌
  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,

  • صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌
  • Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),