آن چه خوردی واده ای مرگ سیاه ** از نبات و دارو و برگ و گیاه1895
Give up, O black Death, what thou hast devoured of plants and healing herbs and leaves and grass!”
ای برادر عقل یک دم با خود آر ** دم به دم در تو خزان است و بهار
O brother, collect thy wits for an instant (and think): from moment to moment (incessantly) there is autumn and spring within thee.
باغ دل را سبز و تر و تازه بین ** پر ز غنچه‌‌ی ورد و سرو و یاسمین
Behold the garden of the heart, green and moist and fresh, full f buds and roses and ctpresses and jasmines;
ز انبهی برگ پنهان گشته شاخ ** ز انبهی گل نهان صحرا و کاخ
Boughs hidden by the multitude of leaves, vast plain and high palace hidden by the multitude of flowers.
این سخنهایی که از عقل کل است ** بوی آن گلزار و سرو و سنبل است
These words, which are from Universal Reason, are the scent of those flowers and cypresses and hyacinths.
بوی گل دیدی که آن جا گل نبود ** جوش مل دیدی که آن جا مل نبود1900
Didst thou (ever) smell the scent of a rose where no rose was? Didst thou (ever) see the foaming of wine where no wine was?
بو قلاووز است و رهبر مر ترا ** می‌‌برد تا خلد و کوثر مر ترا
The scent is thy guide and conducts thee on thy way: it will bring thee to Eden and Kawthar.
بو دوای چشم باشد نور ساز ** شد ز بویی دیده‌‌ی یعقوب باز
The scent is a remedy for the (sightless) eye; (it is) light-making: the eye of Jacob was opened by a scent.
بوی بد مر دیده را تاری کند ** بوی یوسف دیده را یاری کند
The foul scent darkens the eye, the scent of Joseph succours the eye.
تو که یوسف نیستی یعقوب باش ** همچو او با گریه و آشوب باش
Thou who art not a Joseph, be a Jacob: be (familiar), like him, with weeping and sore distress.
بشنو این پند از حکیم غزنوی ** تا بیابی در تن کهنه نوی1905
Hearken to this counsel from the Sage of Ghazna, that thou mayst feel freshness in thy old body:
ناز را رویی بباید همچو ورد ** چون نداری گرد بد خویی مگرد
“Disdain needs a face like the rose; when thou hast not (such a face), do not indulge in ill-temper.
زشت باشد روی نازیبا و ناز ** سخت باشد چشم نابینا و درد
Ugly is disdain in an uncomely face, grievous is eye-ache in an unseeing eye.”
پیش یوسف نازش و خوبی مکن ** جز نیاز و آه یعقوبی مکن
In the presence of Joseph do not give thyself airs and behave like a beauty: offer nothing but the supplication and sighs of Jacob.
معنی مردن ز طوطی بد نیاز ** در نیاز و فقر خود را مرده ساز
The meaning of dying (as conveyed) by the parrot was supplication (self-abasement): make thyself dead in supplication and poverty (of spirit),
تا دم عیسی ترا زنده کند ** همچو خویشت خوب و فرخنده کند1910
That the breath of Jesus may revive thee and make thee fair and blessed as itself.
از بهاران کی شود سر سبز سنگ ** خاک شو تا گل برویی رنگ رنگ
How should a rock be covered with verdure by the Spring? Become earth, that thou mayst display flowers of many a hue.
سالها تو سنگ بودی دل خراش ** آزمون را یک زمانی خاک باش
Years hast thou been a heart-jagging rock: once, for the sake of experiment, be earth!
داستان پیر چنگی که در عهد عمر از بهر خدا روز بی‌‌نوایی چنگ زد میان گورستان
The story of the old harper who in the time of ‘Umar, may God be well-pleased with him, on a day when he was starving played the harp for God's sake in the graveyard.
آن شنیده ستی که در عهد عمر ** بود چنگی مطربی با کر و فر
Hast thou heard that in the time of ‘Umar there was a harper, a fine and glorious minstrel?
بلبل از آواز او بی‌‌خود شدی ** یک طرب ز آواز خوبش صد شدی
The nightingale would be made beside herself by his voice: by his beautiful voice one rapture would be turned into a hundred.
مجلس و مجمع دمش آراستی ** وز نوای او قیامت خاستی1915
His breath was an ornament to assembly and congregation, and at his song the dead would arise.
همچو اسرافیل کاوازش به فن ** مردگان را جان در آرد در بدن
(He was) like Isráfíl (Seraphiel), whose voice will cunningly bring the souls of the dead into their bodies,
یا رسیلی بود اسرافیل را ** کز سماعش پر برستی فیل را
Or he was (like) an accompanist to Isráfíl, for his music would make the elephant grow wings.
سازد اسرافیل روزی ناله را ** جان دهد پوسیده‌‌ی صد ساله را
One day Isráfíl will make a shrill sound and will give life to him that has been rotten for a hundred years.
انبیا را در درون هم نغمه‌‌هاست ** طالبان را ز آن حیات بی‌‌بهاست
The prophets also have (spiritual) notes within, whence there comes life beyond price to them that seek (God).
نشنود آن نغمه‌‌ها را گوش حس ** کز ستمها گوش حس باشد نجس1920
The sensual ear does not hear those notes, for the sensual ear is defiled by iniquities.
نشنود نغمه‌‌ی پری را آدمی ** کاو بود ز اسرار پریان اعجمی
The note of the peri is not heard by man, for he is unable to apprehend the mysteries of the peris,
گر چه هم نغمه‌‌ی پری زین عالم است ** نغمه‌‌ی دل برتر از هر دو دم است
Although the note of the peri too belongs to this world. The note of the heart is higher than both breaths (notes),
که پری و آدمی زندانی‌‌اند ** هر دو در زندان این نادانی‌‌اند
For peri and man (alike) are prisoners: both are (captive) in the prison of this ignorance.
معشر الجن سوره‌‌ی رحمان بخوان ** تستطیعوا تنفذوا را باز دان
Recite O community of Jinn (and men) in the Súratu l’-Rahmán; recognise (the meaning of) if ye be able to pass forth.
نغمه‌‌های اندرون اولیا ** اولا گوید که ای اجزای لا1925
The inward notes of the saints say, at first, “O ye particles of lá (not = not-being),
هین ز لای نفی سرها بر زنید ** این خیال و وهم یک سو افکنید
Take heed, lift up your heads from the lá of negation, cast aside this fancy and vain imagining.
ای همه پوسیده در کون و فساد ** جان باقیتان نرویید و نزاد
O ye who all are rotten in (the world of) generation and corruption, your everlasting soul neither grew nor came to birth.”
گر بگویم شمه‌‌ای ز آن نغمه‌‌ها ** جانها سر بر زنند از دخمه‌‌ها
If I tell (even) a tittle of those (saintly) notes, the souls will lift up their heads from the tombs.
گوش را نزدیک کن کان دور نیست ** لیک نقل آن به تو دستور نیست
Put thine ear close, for that (melody) is not far off, but ’tis not permitted to convey it to thee.
هین که اسرافیل وقت‌‌اند اولیا ** مرده را ز یشان حیات است و حیا1930
Hark! for the saints are the Isráfíls of the (present) time: from them to the dead comes life and freshness.
جان هر یک مرده‌‌ای از گور تن ** بر جهد ز آوازشان اندر کفن
At their voice the soul of every dead one starts up from the body's grave in their winding sheets.
گوید این آواز ز آوازها جداست ** زنده کردن کار آواز خداست
He (that is thus awakened) says, “This voice is separate from (all other) voices: to quicken (the dead) is the work of the voice of God.
ما بمردیم و بکلی کاستیم ** بانگ حق آمد همه برخاستیم
We (had) died and were entirely decayed: the call of God came: we all arose.”
بانگ حق اندر حجاب و بی‌‌حجاب ** آن دهد کو داد مریم را ز جیب
The call of God, (whether it be) veiled or unveiled, bestows that which He bestowed on Mary from His bosom.
ای فناتان نیست کرده زیر پوست ** باز گردید از عدم ز آواز دوست1935
O ye whom death (in your hearts) hath made naught underneath the skin, return from non-existence at the voice of the Friend!
مطلق آن آواز خود از شه بود ** گر چه از حلقوم عبد الله بود
Absolutely, indeed, that voice is from the King (God), though it be from the larynx of God's servant.
گفته او را من زبان و چشم تو ** من حواس و من رضا و خشم تو
He (God) has said to him (the saint), “I am thy tongue and eye; I am thy senses and I am thy good pleasure and thy wrath.
رو که بی‌‌یسمع و بی‌‌یبصر تویی ** سر تویی چه جای صاحب سر تویی
Go, for thou art (he of whom God saith), ‘By Me he hears and by Me he sees’: thou art the (Divine) consciousness (itself): what is the occasion (propriety) of (saying), ‘Thou art the possessor of the (Divine) consciousness’?
چون شدی من کان لله از وله ** من ترا باشم که کان الله له
Since thou hast become, through bewilderment, ‘He that belongs to God,’ I am thine, for ‘God shall belong to him.’
گه تویی گویم ترا گاهی منم ** هر چه گویم آفتاب روشنم1940
Sometimes I say to thee, ‘’Tis thou,’ sometimes, ‘’Tis I’: whatever I say, I am the Sun illuminating (all).
هر کجا تابم ز مشکات دمی ** حل شد آن جا مشکلات عالمی
Wheresoever I shine forth from the lamp-niche of a breath (Divine word), there the difficulties of a (whole) world are resolved.
ظلمتی را کافتابش بر نداشت ** از دم ما گردد آن ظلمت چو چاشت
The darkness which the (earthly) sun did not remove, through My breath that darkness becomes like bright morning.”
آدمی را او به خویش اسما نمود ** دیگران را ز آدم اسما می‌‌گشود
To an Adam He in His own person showed the (Divine) Names; to the rest He was revealing the Names by means of Adam.
خواه ز آدم گیر نورش خواه از او ** خواه از خم گیر می‌‌خواه از کدو
Do thou receive His light either from Adam or from Himself: take the wine either from the jar or from the gourd (cup),