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1
1819-1868

  • دوست دارد یار این آشفتگی ** کوشش بی‌‌هوده به از خفتگی‌‌
  • The Friend loves this agitation: it is better to struggle vainly than to lie still.

  • آن که او شاه است او بی‌‌کار نیست ** ناله از وی طرفه کاو بیمار نیست‌‌ 1820
  • He who is the King (of all) is not idle, (though) complaint from Him would be a marvel, for He is not ill.

  • بهر این فرمود رحمان ای پسر ** کل يوم هو فی شأن ای پسر
  • For this reason said the Merciful (God), O son, “Every day He is (busy) in an affair,” O son.

  • اندر این ره می‌‌تراش و می‌‌خراش ** تا دم آخر دمی فارغ مباش‌‌
  • In this Way be thou ever scraping and scratching (exerting thyself to the utmost): until thy last breath do not be unoccupied for a moment,

  • تا دم آخر دمی آخر بود ** که عنایت با تو صاحب سر بود
  • So that thy last breath may be a last breath in which the (Divine) favour is thy bosom-friend.

  • هر چه می‌‌کوشند اگر مرد و زن است ** گوش و چشم شاه جان بر روزن است‌‌
  • Whatsoever they strive (to do), whether man or woman, the ear and eye of the soul's King are at the window.

  • برون انداختن مرد تاجر طوطی را از قفس و پریدن طوطی مرده‌‌
  • How the merchant cast the parrot out of the cage and how the dead parrot flew away.

  • بعد از آنش از قفس بیرون فگند ** طوطیک پرید تا شاخ بلند 1825
  • After that, he cast her out of the cage. The little parrot flew to a lofty bough.

  • طوطی مرده چنان پرواز کرد ** کافتاب از چرخ ترکی تاز کرد
  • The dead parrot made such a (swift) flight as when the orient sun rushed onward.

  • خواجه حیران گشت اندر کار مرغ ** بی‌‌خبر ناگه بدید اسرار مرغ‌‌
  • The merchant was amazed at the action of the bird: without understanding he suddenly beheld the mysteries of the bird.

  • روی بالا کرد و گفت ای عندلیب ** از بیان حال خودمان ده نصیب‌‌
  • He lifted up his face and said, “O nightingale, give us profit (instruction) by explaining thy case.

  • او چه کرد آن جا که تو آموختی ** ساختی مکری و ما را سوختی‌‌
  • What did she (the parrot) do there (in India), that thou didst learn, devise a trick, and burn us (with grief)”?

  • گفت طوطی کاو به فعلم پند داد ** که رها کن لطف آواز و وداد 1830
  • The parrot said, “She by her act counselled me—‘Abandon thy charm of voice and thy affection (for thy master),

  • ز آن که آوازت ترا در بند کرد ** خویشتن مرده پی این پند کرد
  • Because thy voice has brought thee into bondage’: she feigned herself dead for the sake of (giving me) this counsel,

  • یعنی ای مطرب شده با عام و خاص ** مرده شو چون من که تا یابی خلاص‌‌
  • Meaning (to say), ‘O thou who hast become a singer to high and low, become dead like me, that thou mayst gain release.’”

  • دانه باشی مرغکانت بر چنند ** غنچه باشی کودکانت بر کنند
  • If you are a grain, the little birds will peck you up; if you are a bud, the children will pluck you off.

  • دانه پنهان کن بکلی دام شو ** غنچه پنهان کن گیاه بام شو
  • Hide the grain (bait), become wholly a snare; hide the bud, become the grass on the roof.

  • هر که داد او حسن خود را در مزاد ** صد قضای بد سوی او رو نهاد 1835
  • Any one who offers his beauty to auction, a hundred evil fates set out towards him (and overtake him).

  • چشمها و خشمها و رشکها ** بر سرش ریزد چو آب از مشکها
  • (Evil) eyes and angers and envies pour upon his head, like water from waterskins.

  • دشمنان او را ز غیرت می‌‌درند ** دوستان هم روزگارش می‌‌برند
  • Foes tear him to pieces from jealousy; even friends take his lifetime away.

  • آن که غافل بود از کشت بهار ** او چه داند قیمت این روزگار
  • He that was heedless of the sowing and the springtide, how should he know the value of this lifetime?

  • در پناه لطف حق باید گریخت ** کاو هزاران لطف بر ارواح ریخت‌‌
  • You must flee to the shelter of God's grace, who shed thousand fold grace upon (our) spirits,

  • تا پناهی یابی آن گه چون پناه ** آب و آتش مر ترا گردد سپاه‌‌ 1840
  • That you may find a shelter. Then how (will you lack) shelter? Water and fire will become your army.

  • نوح و موسی را نه دریا یار شد ** نه بر اعداشان به کین قهار شد
  • Did not the sea become a friend to Noah and Moses? Did it not become overbearing in vengeance against their enemies?

  • آتش ابراهیم را نی قلعه بود ** تا بر آورد از دل نمرود دود
  • Was not the fire a fortress for Abraham, so that it raised smoke (sighs of despair) from the heart of Nimrod?

  • کوه یحیی را نه سوی خویش خواند ** قاصدانش را به زخم سنگ راند
  • Did not the mountain call Yahyá (John the Baptist) to itself and drive off his pursuers with blows of stone?

  • گفت ای یحیی بیا در من گریز ** تا پناهت باشم از شمشیر تیز
  • “O Yahyá,” it said, “come, take refuge in me, that I may be thy shelter from the sharp sword.”

  • وداع کردن طوطی خواجه را و پریدن‌‌
  • How the parrot bade farewell to the merchant and flew away.

  • یک دو پندش داد طوطی بی‌‌نفاق ** بعد از آن گفتش سلام الفراق‌‌ 1845
  • The parrot gave him one or two counsels devoid of hypocrisy and after that bade him the farewell of parting.

  • خواجه گفتش فی أمان الله برو ** مر مرا اکنون نمودی راه نو
  • The merchant said to her, “Go, God protect thee! Just now thou hast shown to me a new Way.”

  • خواجه با خود گفت کاین پند من است ** راه او گیرم که این ره روشن است‌‌
  • Said the merchant to himself, “This is the counsel for me; I will take her Way, for this Way is shining with light.

  • جان من کمتر ز طوطی کی بود ** جان چنین باید که نیکو پی بود
  • How should my soul be meaner than the parrot? The soul ought to follow a good track like this.”

  • مضرت تعظیم خلق و انگشت نمای شدن‌‌
  • The harmfulness of being honoured by the people and of becoming conspicuous.

  • تن قفس شکل است تن شد خار جان ** در فریب داخلان و خارجان‌‌
  • The body is cage-like: the body, amidst the cajoleries of those who come in and go out, became a thorn to the soul.

  • اینش گوید من شوم هم راز تو ** و آنش گوید نی منم انباز تو 1850
  • This one says to him, “I will be thy confidant,” and that one says, “Nay, I am thy partner.”

  • اینش گوید نیست چون تو در وجود ** در جمال و فضل و در احسان و جود
  • This one says to him, “There is none in existence like thee for beauty and eminence and for kindness and liberality.”

  • آنش گوید هر دو عالم آن تست ** جمله جانهامان طفیل جان تست‌‌
  • That one says to him, “Both the worlds are thine, all our souls are thy soul's parasites.”

  • او چو بیند خلق را سر مست خویش ** از تکبر می‌‌رود از دست خویش‌‌
  • When he sees the people intoxicated with (desire for) him, because of arrogance he loses self-control.

  • او نداند که هزاران را چو او ** دیو افکنده ست اندر آب جو
  • He does not know that the Devil has cast thousands like him into the water of the river (of destruction).

  • لطف و سالوس جهان خوش لقمه‌‌ای است ** کمترش خور کان پر آتش لقمه‌‌ای است‌‌ 1855
  • The world's flattery and hypocrisy is a sweet morsel: eat less of it (eat it not), for it is a morsel full of fire.

  • آتشش پنهان و ذوقش آشکار ** دود او ظاهر شود پایان کار
  • Its fire is hidden and its taste is manifest: its smoke becomes visible in the end.

  • تو مگو آن مدح را من کی خورم ** از طمع می‌‌گوید او پی می‌‌برم‌‌
  • Do not say, “How should I swallow that praise? He is speaking from desire (for reward): I am on his track (and see quite well what he is after).”

  • مادحت گر هجو گوید بر ملا ** روزها سوزد دلت ز آن سوزها
  • If your belauder should satirise you in public, your heart would burn for (many) days on account of those scorches (of vituperation).

  • گر چه دانی کاو ز حرمان گفت آن ** کان طمع که داشت از تو شد زیان‌‌
  • Although you know that he (only) said it in disappointment because the hopes he had of you brought him no gain,

  • آن اثر می‌‌ماندت در اندرون ** در مدیح این حالتت هست آزمون‌‌ 1860
  • (Yet) the effect thereof is remaining within you. The same experience happens to you in the case of praise.

  • آن اثر هم روزها باقی بود ** مایه‌‌ی کبر و خداع جان شود
  • The effect of that too lasts for many days and becomes a source of arrogance and deception of the soul,

  • لیک ننماید چو شیرین است مدح ** بد نماید ز آن که تلخ افتاد قدح‌‌
  • But it does not show itself, because praise is sweet; (in the case of blame) the evil shows itself, because blame is bitter.

  • همچو مطبوخ است و حب کان را خوری ** تا به دیری شورش و رنج اندری‌‌
  • It (blame) is like (bitter) decoctions and pills which you swallow and for a long time you are in disturbance and pain,

  • ور خوری حلوا بود ذوقش دمی ** این اثر چون آن نمی‌‌پاید همی‌‌
  • Whereas, if you eat halwá (sweetmeat), its taste is momentary: this effect, like the other, is not enduring for ever.

  • چون نمی‌‌پاید همی‌‌پاید نهان ** هر ضدی را تو به ضد او بدان‌‌ 1865
  • Since it does not endure (perceptibly), it endures imperceptibly: recognise every opposite by means of its opposite.

  • چون شکر پاید نهان تاثیر او ** بعد حینی دمل آرد نیش جو
  • When the effect of sugar endures (remains latent), after a while it produces boils that call for the lancet.

  • نفس از بس مدحها فرعون شد ** کن ذلیل النفس هونا لا تسد
  • The fleshly soul was made a Pharaoh by (receiving) many praises: be lowly of spirit through meekness, do not domineer.

  • تا توانی بنده شو سلطان مباش ** زخم کش چون گوی شو چوگان مباش‌‌
  • So far as you can, become a slave, do not be a monarch. Suffer blows: become like the ball, do not be the bat.