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1
1673-1722

  • 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),

  • روز دلها را از آن پر می‌‌کند ** آن صدفها را پر از در می‌‌کند
  • (While) in the daytime he is filling their hearts therewith— he is filling those oyster-shells with pearls.

  • آن همه اندیشه‌‌ی پیشانها ** می‌‌شناسند از هدایت جانها
  • By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).

  • پیشه و فرهنگ تو آید به تو ** تا در اسباب بگشاید به تو 1685
  • Your handicraft and skill come (back) to you, that they may open to you the door of (ways and) means.

  • پیشه زرگر به آهنگر نشد ** خوی این خوش خو به آن منکر نشد
  • The goldsmith's craft did not go to the ironsmith; the disposition of the good-natured man did not go to the disagreeable one.

  • پیشه‌‌ها و خلقها همچون جهیز ** سوی خصم آیند روز رستخیز
  • On the day of Resurrection the handicrafts and dispositions will come, like articles of property, to the claimant (owner).

  • پیشه‌‌ها و خلقها از بعد خواب ** واپس آید هم به خصم خود شتاب‌‌
  • After sleep also, the handicrafts and dispositions come back in haste to him that claims them as his.

  • پیشه‌‌ها و اندیشه‌‌ها در وقت صبح ** هم بدانجا شد که بود آن حسن و قبح‌‌
  • At the hour of dawn the handicrafts and thoughts went to the same place where that good and evil (formerly) were.

  • چون کبوترهای پیک از شهرها ** سوی شهر خویش آرد بهرها 1690
  • Like carrier pigeons, they bring things useful (to know) from (other) cities to their own city.

  • شنیدن آن طوطی حرکت آن طوطیان و مردن آن طوطی در قفس و نوحه‌‌ی خواجه بر وی‌‌
  • How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her.

  • چون شنید آن مرغ کان طوطی چه کرد ** پس بلرزید اوفتاد و گشت سرد
  • When the bird heard what that (other) parrot had done, thereupon she trembled, fell, and became cold.

  • خواجه چون دیدش فتاده همچنین ** بر جهید و زد کله را بر زمین‌‌
  • The merchant, seeing her thus fallen, sprang up and dashed his cap on the ground.

  • چون بدین رنگ و بدین حالش بدید ** خواجه بر جست و گریبان را درید
  • When he saw her in this guise and in this state, the merchant sprang up and tore the breast of his garment.

  • گفت ای طوطی خوب خوش حنین ** این چه بودت این چرا گشتی چنین‌‌
  • He said, “O beautiful parrot with thy sweet cry, what is this that has happened to thee? Why hast thou become like this?

  • ای دریغا مرغ خوش آواز من ** ای دریغا هم دم و هم راز من‌‌ 1695
  • Oh, alas for my sweet-voiced bird! Oh, alas for my bosom-friend and confidant!

  • ای دریغا مرغ خوش الحان من ** راح روح و روضه و ریحان من‌‌
  • Oh, alas for my melodious bird, the wine of my spirit and my garden and my sweet basil!

  • گر سلیمان را چنین مرغی بدی ** کی خود او مشغول آن مرغان شدی‌‌
  • Had Solomon possessed a bird like this, how indeed should he have become occupied with those (other) birds?

  • ای دریغا مرغ کارزان یافتم ** زود روی از روی او بر تافتم‌‌
  • Oh, alas for the bird which I gained cheaply, and (so) soon turned my face away from her countenance!

  • ای زبان تو بس زیانی بر وری ** چون تویی گویا چه گویم من ترا
  • O tongue, thou art a great damage (very injurious) to mankind, (but) since thou art speaking, what should I say to thee?

  • ای زبان هم آتش و هم خرمنی ** چند این آتش در این خرمن زنی‌‌ 1700
  • O tongue, thou art both the fire and the stack: how long wilt thou dart this fire upon this stack?

  • در نهان جان از تو افغان می‌‌کند ** گر چه هر چه گویی‌‌اش آن می‌‌کند
  • Secretly my soul is groaning because of thee, although it is doing whatsoever thou biddest it.

  • ای زبان هم گنج بی‌‌پایان تویی ** ای زبان هم رنج بی‌‌درمان تویی‌‌
  • O tongue, thou art a treasure without end. O tongue, thou art also a disease without remedy.

  • هم صفیر و خدعه‌‌ی مرغان تویی ** هم انیس وحشت هجران تویی‌‌
  • Thou art at once a whistle and decoy for birds, and a comforter in the desolation of absence (from the Beloved).

  • چند امانم می‌‌دهی ای بی‌‌امان ** ای تو زه کرده به کین من کمان‌‌
  • How long wilt thou grant me mercy, O merciless one, O thou who hast drawn the bow to take vengeance on me?

  • نک بپرانیده ای مرغ مرا ** در چراگاه ستم کم کن چرا 1705
  • Lo, thou hast made my bird fly away. Do not browse (any more) in the pasture of injustice!

  • یا جواب من بگو یا داد ده ** یا مرا ز اسباب شادی یاد ده‌‌
  • Either answer me or give redress or mention to me (what will be) the means of (producing) joy.

  • ای دریغا نور ظلمت سوز من ** ای دریغا صبح روز افروز من‌‌
  • Oh, alas for my darkness-consuming light! Oh, alas for my day-enkindling dawn!

  • ای دریغا مرغ خوش پرواز من ** ز انتها پریده تا آغاز من‌‌
  • Oh, alas for my bird of goodly flight, that has flown from my end (my last state) to my beginning (my first state).

  • عاشق رنج است نادان تا ابد ** خیز لا أقسم بخوان تا فی کبد
  • The ignorant man is in love with pain unto everlasting. Arise and read (in the Qur’án) I swear as far as (the words) in trouble.

  • از کبد فارغ بدم با روی تو ** وز زبد صافی بدم در جوی تو 1710
  • With thy face I was free from trouble, and in thy river I was unsoiled by froth.

  • این دریغاها خیال دیدن است ** وز وجود نقد خود ببریدن است‌‌
  • These cries of ‘Alas’ are (caused by) the phantasy (idea) of seeing (the Beloved) and (by) separation from my present existence.

  • غیرت حق بود و با حق چاره نیست ** کو دلی کز حکم حق صد پاره نیست‌‌
  • ’Twas the jealousy of God, and there is no device against God: where is a heart that is not (shattered) in a hundred pieces by God's love?

  • غیرت آن باشد که او غیر همه ست ** آن که افزون از بیان و دمدمه ست‌‌
  • The jealousy (of God) is this, that He is other than all things, that He is beyond explanation and the noise of words.

  • ای دریغا اشک من دریا بدی ** تا نثار دل بر زیبا بدی‌‌
  • Oh, alas! Would that my tears were an ocean, that they might be strewn as an offering to the fair charmer!

  • طوطی من مرغ زیرکسار من ** ترجمان فکرت و اسرار من‌‌ 1715
  • My parrot, my clever-headed bird, the interpreter of my thought and inmost consciousness,

  • هر چه روزی داد و ناداد آیدم ** او ز اول گفته تا یاد آیدم‌‌
  • She has told me from the first, that I might remember it, whatsoever should come to me as my allotted portion of right and wrong.”

  • طوطیی کاید ز وحی آواز او ** پیش از آغاز وجود آغاز او
  • The parrot whose voice comes from (Divine) inspiration and whose beginning was before the beginning of existence—

  • اندرون تست آن طوطی نهان ** عکس او را دیده تو بر این و آن‌‌
  • That parrot is hidden within thee: thou hast seen the reflexion of her upon this and that (the things of the phenomenal world).

  • می‌‌برد شادیت را تو شاد از او ** می‌‌پذیری ظلم را چون داد از او
  • She takes away thy joy, and because of her thou art rejoicing: thou receivest injury from her as though it were justice.

  • ای که جان را بهر تن می‌‌سوختی ** سوختی جان را و تن افروختی‌‌ 1720
  • O thou who wert burning the soul for the body's sake, thou hast burned (destroyed) the soul and illumined (delighted) the body.

  • سوختم من سوخته خواهد کسی ** تا ز من آتش زند اندر خسی‌‌
  • I am burning (with love of God): does any one want tinder, let him set his rubbish ablaze with fire from me.

  • سوخته چون قابل آتش بود ** سوخته بستان که آتش کش بود
  • Inasmuch as tinder is combustible, take tinder that catches fire (readily).