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1
1763-1812

  • جمله عالم ز آن غیور آمد که حق ** برد در غیرت بر این عالم سبق‌‌
  • The whole world became jealous because God is superior to all the world in jealousy.

  • او چو جان است و جهان چون کالبد ** کالبد از جان پذیرد نیک و بد
  • He is like the spirit, and the world is like the body: the body receives from the spirit (both) good and evil.

  • هر که محراب نمازش گشت عین ** سوی ایمان رفتنش می‌‌دان تو شین‌‌ 1765
  • Any one whose prayer-niche is turned to the (mystical) revelation, do thou regard his going (back) to (the traditional) faith as shameful.

  • هر که شد مر شاه را او جامه‌‌دار ** هست خسران بهر شاهش اتجار
  • Any one who has become Master of the robes to the King, it is loss for him to traffic on the King's behalf.

  • هر که با سلطان شود او همنشین ** بر درش بودن بود حیف و غبین‌‌
  • Any one who becomes the intimate friend of the Sultan, it is an injury and swindle (for him) to sit at his door.

  • دست‌‌بوسش چون رسید از پادشاه ** گر گزیند بوس پا باشد گناه‌‌
  • When (the privilege of) kissing the (King's) hand has been bestowed on him by the King, it is a sin if he prefers to kiss the (King's) foot.

  • گر چه سر بر پا نهادن خدمت است ** پیش آن خدمت خطا و زلت است‌‌
  • Although to lay the head on the (King's) foot is an act of obeisance, (yet) compared with the former act of obeisance it is a fault and backsliding.

  • شاه را غیرت بود بر هر که او ** بو گزیند بعد از آن که دید رو 1770
  • The King is jealous of any one who, after having seen the face, prefers the (mere) scent.

  • غیرت حق بر مثل گندم بود ** کاه خرمن غیرت مردم بود
  • To speak in parables, God's jealousy is the wheat, (while) men's jealousy is the straw in the stack.

  • اصل غیرتها بدانید از اله ** آن خلقان فرع حق بی‌‌اشتباه‌‌
  • Know that the root of (all) jealousies is in God: those of mankind are an offshoot from God, without resemblance (being implied).

  • شرح این بگذارم و گیرم گله ** از جفای آن نگار ده دله‌‌
  • I will leave the explanation of this and will begin to complain of the cruelty of that fickle Beauty.

  • نالم ایرا ناله‌‌ها خوش آیدش ** از دو عالم ناله و غم بایدش‌‌
  • I wail because wailings are pleasant to Him: He wants from the two worlds wailing and grief.

  • چون ننالم تلخ از دستان او ** چون نیم در حلقه‌‌ی مستان او 1775
  • How should I not wail bitterly on account of His deceit, since I am not in the circle of those intoxicated with Him?

  • چون نباشم همچو شب بی‌‌روز او ** بی‌‌وصال روی روز افروز او
  • How shall I not be like night, without His day and without the favour of His day-illuming countenance?

  • ناخوش او خوش بود در جان من ** جان فدای یار دل رنجان من‌‌
  • His unsweetness is sweet in my soul: may my soul be sacrificed to the Beloved who grieves my heart!

  • عاشقم بر رنج خویش و درد خویش ** بهر خشنودی شاه فرد خویش‌‌
  • I am in love with my grief and pain for the sake of pleasing my peerless King.

  • خاک غم را سرمه سازم بهر چشم ** تا ز گوهر پر شود دو بحر چشم‌‌
  • I make the dust of sorrow a salve for mine eye, that the two seas of mine eyes may be filled with pearls.

  • اشک کان از بهر او بارند خلق ** گوهر است و اشک پندارند خلق‌‌ 1780
  • The tears which people shed for His sake are pearls—and people think they are tears.

  • من ز جان جان شکایت می‌‌کنم ** من نیم شاکی روایت می‌‌کنم‌‌
  • I am complaining of the Soul of the soul, (but in truth) I am not complaining: I am (only) relating.

  • دل همی‌‌گوید کز او رنجیده‌‌ام ** وز نفاق سست می‌‌خندیده‌‌ام‌‌
  • My heart is saying, “I am tormented by Him,” and I have (long) been laughing at its poor pretence.

  • راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان‌‌
  • Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!

  • آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست‌‌
  • Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?

  • ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن‌‌ 1785
  • O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman,

  • مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی‌‌
  • When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).

  • این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی‌‌
  • Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,

  • تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند
  • That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.

  • این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن‌‌
  • All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!

  • جسم جسمانه تواند دیدنت ** در خیال آرد غم و خندیدنت‌‌ 1790
  • The body can see Thee (only) in bodily fashion: it fancies (pictures to itself) Thy sadness or laughter.

  • دل که او بسته‌‌ی غم و خندیدن است ** تو مگو کاو لایق آن دیدن است‌‌
  • Do not say that the heart that is bound (conditioned) by (such bodily attributes as) sadness and laughter is worthy of seeing Thee (as Thou really art).

  • آن که او بسته‌‌ی غم و خنده بود ** او بدین دو عاریت زنده بود
  • He who is bound by sadness and laughter is living by means of these two borrowed (transient and unreal) things.

  • باغ سبز عشق کاو بی‌‌منتهاست ** جز غم و شادی در او بس میوه‌‌هاست‌‌
  • In the verdant garden of Love, which is without end, there are many fruits besides sorrow and joy.

  • عاشقی زین هر دو حالت برتر است ** بی‌‌بهار و بی‌‌خزان سبز و تر است‌‌
  • Love is higher than these two states of feeling: without spring and without autumn it is (ever) green and fresh.

  • ده زکات روی خوب ای خوب رو ** شرح جان شرحه شرحه باز گو 1795
  • Pay the tithe on Thy fair face, O Beauteous One: relate the story of the soul that is rent in pieces,

  • کز کرشم غمزه‌‌ی غمازه‌‌ای ** بر دلم بنهاد داغی تازه‌‌ای‌‌
  • For by the coquetry of a glance One who is given to glancing amorously has branded my heart anew.

  • من حلالش کردم از خونم بریخت ** من همی‌‌گفتم حلال او می‌‌گریخت‌‌
  • I absolved Him if He shed my blood: I was saying, “It is lawful (I absolve Thee),” and He was fleeing (from me).

  • چون گریزانی ز ناله‌‌ی خاکیان ** غم چه ریزی بر دل غمناکیان‌‌
  • Since Thou art fleeing from the lament of those who are (as) dust, why pourest Thou sorrow on the hearts of the sorrowful?

  • ای که هر صبحی که از مشرق بتافت ** همچو چشمه‌‌ی مشرقت در جوش یافت‌‌
  • O Thou, whom every dawn that shone from the East found overflowing (with abundant grace) like the bright fountain (of the sun),

  • چون بهانه دادی این شیدات را ** ای بهانه شکر لبهات را 1800
  • How didst Thou give (nothing but) evasion to Thy frenzied lover, O Thou the sugar of whose lips hath no price?

  • ای جهان کهنه را تو جان نو ** از تن بی‌‌جان و دل افغان شنو
  • O Thou who art a new soul to the old world, hear the cry (that comes) from my body (which is) without soul and heart.

  • شرح گل بگذار از بهر خدا ** شرح بلبل گو که شد از گل جدا
  • Leave the tale of the Rose! For God's sake set forth the tale of the Nightingale that is parted from the Rose!

  • از غم و شادی نباشد جوش ما ** با خیال و وهم نبود هوش ما
  • Our emotion is not caused by grief and joy, our consciousness is not related to fancy and imagination.

  • حالتی دیگر بود کان نادر است ** تو مشو منکر که حق بس قادر است‌‌
  • There is another state (of consciousness), which is rare: do not thou disbelieve, for God is very mighty.

  • تو قیاس از حالت انسان مکن ** منزل اندر جور و در احسان مکن‌‌ 1805
  • Do not judge from the (normal) state of man, do not abide in wrong-doing and in well-doing.

  • جور و احسان رنج و شادی حادث است ** حادثان میرند و حقشان وارث است‌‌
  • Wrong-doing and well-doing, grief and joy, are things that come into existence; those who come into existence die; God is their heir.

  • صبح شد ای صبح را پشت و پناه ** عذر مخدومی حسام الدین بخواه‌‌
  • ’Tis dawn. O Thou who art the Dawn of the dawn and its Refuge, ask pardon (for me) of my Lord Husámu’ddín!

  • عذر خواه عقل کل و جان تویی ** جان جان و تابش مرجان تویی‌‌
  • Thou art He who asketh pardon of the Universal Mind and Soul, Thou art the Soul of the soul and the Splendour of the coral.

  • تافت نور صبح و ما از نور تو ** در صبوحی با می منصور تو
  • The light of dawn has shone forth, and from Thy light we are engaged in drinking the morning-drink with the wine of Thy Mansúr.

  • داده‌‌ی تو چون چنین دارد مرا ** باده که بود کاو طرب آرد مرا 1810
  • Inasmuch as Thy gift keeps me thus (enravished), who (what) is (other) wine that it should bring me rapture?

  • باده در جوشش گدای جوش ماست ** چرخ در گردش گدای هوش ماست‌‌
  • Wine in ferment is a beggar suing for our ferment; Heaven in revolution is a beggar suing for our consciousness.

  • باده از ما مست شد نی ما از او ** قالب از ما هست شد نی ما از او
  • Wine became intoxicated with us, not we with it; the body came into being from us, not we from it.