مرغ مرده مضطر اندر وصل و بین ** خوانده‌ای القلب بین اصبعین
The dead bird is compelled (deprived of volition) in respect of being united or separated: you have read (the Hadíth), “The heart is between two fingers (of the Merciful God).”
مرغ مرده‌ش را هر آنک شد شکار ** چون ببیند شد شکار شهریار
Every one that has fallen a prey to His dead bird (will perceive), when he sees (the truth), (that) he has fallen a prey to the King.
هر که او زین مرغ مرده سر بتافت ** دست آن صیاد را هرگز نیافت
Whoever turned his head away from this dead bird never gained the hand of that Hunter.
گوید او منگر به مرداری من ** عشق شه بین در نگهداری من
It (the dead bird) says, “Do not regard my being a carcase: see the King's love (shown) in preserving me.
من نه مردارم مرا شه کشته است ** صورت من شبه مرده گشته است1060
I am not a carcase: the King hath killed me: my appearance has become like (that of) the dead.
جنبشم زین پیش بود از بال و پر ** جنبشم اکنون ز دست دادگر
My former motion was by means of wing and pinion: now my motion proceeds from the hand of the (Divine) Judge.
جنبش فانیم بیرون شد ز پوست ** جنبشم باقیست اکنون چون ازوست
My perishable motion has gone forth from my skin: now my motion is everlasting, since it proceeds from Him.
هر که کژ جنبد به پیش جنبشم ** گرچه سیمرغست زارش می‌کشم
If any one move crookedly (misbehave) in the presence of my motion, I will kill him miserably, (even) though he is the Símurgh.
هین مرا مرده مبین گر زنده‌ای ** در کف شاهم نگر گر بنده‌ای
Beware! If thou art (spiritually) alive, do not deem me dead; if thou art a (devoted) slave (of God), regard me (as being) in the hand of the King.
مرده زنده کرد عیسی از کرم ** من به کف خالق عیسی درم1065
Jesus, by his grace, made the dead to be living: I am in the hand of the Creator of Jesus.
کی بمانم مرده در قبضه‌ی خدا ** بر کف عیسی مدار این هم روا
How should I remain dead in the grasp of God? Likewise, do not hold this to be possible in (the case of) the hand of ‘Jesus.’
عیسی‌ام لیکن هر آنکو یافت جان ** از دم من او بماند جاودان
I am ‘Jesus’; but every one that hath gained life from (been revived by) my breath will remain unto everlasting.
شد ز عیسی زنده لیکن باز مرد ** شاد آنکو جان بدین عیسی سپرد
He (the dead man) was made living by Jesus, but died again. Happy is he that gave up his life to this ‘Jesus.’
من عصاام در کف موسی خویش ** موسیم پنهان و من پیدا به پیش
I am the staff in the hand of my ‘Moses’: my ‘Moses’ is hidden, while I am visible in presence.
بر مسلمانان پل دریا شوم ** باز بر فرعون اژدها شوم1070
For the true believers I become a bridge across the sea; for Pharaoh, again, I become a dragon.”
این عصا را ای پسر تنها مبین ** که عصا بی‌کف حق نبود چنین
O son, do not regard this staff alone, for the staff would not be like this without the hand of God.
موج طوفان هم عصا بد کو ز درد ** طنطنه‌ی جادوپرستان را بخورد
The waves of the Flood too were a staff which, from being aggrieved, devoured the pomp of the votaries of magic.
گر عصاهای خدا را بشمرم ** زرق این فرعونیان را بر درم
If I should enumerate the staves of God, I should tear to pieces (expose and confound) the hypocrisy of these followers of Pharaoh;
لیک زین شیرین گیای زهرمند ** ترک کن تا چند روزی می‌چرند
But leave them to browse on this sweet poisonous grass for a few days.
گر نباشد جاه فرعون و سری ** از کجا یابد جهنم پروری1075
If there be not the power and dominion of Pharaoh, whence shall Hell obtain nutriment?
فربهش کن آنگهش کش ای قصاب ** زانک بی‌برگ‌اند در دوزخ کلاب
Fatten him, then kill him, O Butcher; for the dogs in Hell are without food.
گر نبودی خصم و دشمن در جهان ** پس بمردی خشم اندر مردمان
If there were no adversary and enemy in the world, then the anger in men would die.
دوزخ آن خشمست خصمی بایدش ** تا زید ور نی رحیمی بکشدش
That anger is Hell: it needs an adversary that it may live; else Mercy would kill it.
پس بماندی لطف بی‌قهر و بدی ** پس کمال پادشاهی کی بدی
Then clemency would remain without any vengeance or evil: then how would the perfection of Kingship be (manifested)?
ریش‌خندی کرده‌اند آن منکران ** بر مثلها و بیان ذاکران1080
Those disbelievers have made a laughing-stock of the parables and clear exposition of them that glorify (God).
تو اگر خواهی بکن هم ریش‌خند ** چند خواهی زیست ای مردار چند
Make (them) a laughing-stock, if thou wishest (O disbeliever): how long wilt thou live, O carcase, how long?
شاد باشید ای محبان در نیاز ** بر همین در که شود امروز باز
Rejoice, O lovers (of God), in supplication at this same door, for it is opened today.
هر حویجی باشدش کردی دگر ** در میان باغ از سیر و کبر
Every pot-herb, (such as) garlic and caper, has a different bed in the garden.
هر یکی با جنس خود در کرد خود ** از برای پختگی نم می‌خورد
Each with its own kind in its own bed drinks moisture (is watered) for the purpose of becoming mature.
تو که کرد زعفرانی زعفران ** باش و آمیزش مکن با دیگران1085
Thou, who art a saffron-bed, be saffron and do not mix with the others.
آب می‌خور زعفرانا تا رسی ** زعفرانی اندر آن حلوا رسی
Drink the water, O saffron, that thou mayst attain to maturity: thou art saffron, thou wilt attain to that halwá (sweetmeat).
در مکن در کرد شلغم پوز خویش ** که نگردد با تو او هم‌طبع و کیش
Do not put thy muzzle into the bed of turnips, for it (the turnip) will not agree with thee in nature and habit.
تو بکردی او بکردی مودعه ** زانک ارض الله آمد واسعه
Thou art planted in one bed, it (the turnip) in another bed, because God's earth is spacious,
خاصه آن ارضی که از پهناوری ** در سفر گم می‌شود دیو و پری
Particularly that earth (the unseen world) where, on account of its breadth, demon and genie are lost in their journey.
اندر آن بحر و بیابان و جبال ** منقطع می‌گردد اوهام و خیال1090
In (seeking to measure) those seas and deserts and mountains imagination and fancy fail entirely.
این بیابان در بیابانهای او ** هم‌چو اندر بحر پر یک تای مو
In (comparison with) the deserts thereof, this desert (the material world) is like a single hair in a full sea.
آب استاده که سیرستش نهان ** تازه‌تر خوشتر ز جوهای روان
The still water whose course is hidden is fresher and sweeter than running brooks,
کو درون خویش چون جان و روان ** سیر پنهان دارد و پای روان
For, like the (vital) spirit and the (rational) soul, it hath within itself a hidden course and a moving foot.
مستمع خفتست کوته کن خطاب ** ای خطیب این نقش کم کن تو بر آب
The auditor is asleep: cut short (conclude) the address: O preacher, do not draw this picture on water.
خیز بلقیسا که بازاریست تیز ** زین خسیسان کسادافکن گریز1095
Arise, O Bilqís, for ’tis a keen (busy and lucrative) market: flee from these vile wretches who ruin (the spiritual) trade.
خیز بلقیسا کنون با اختیار ** پیش از آنک مرگ آرد گیر و دار
O Bilqís, arise now with free-will, ere Death appear in his sovereign might.
بعد از آن گوشت کشد مرگ آنچنان ** که چو دزد آیی به شحنه جان‌کنان
After that, Death will pull thy ear (torment thee) in such wise that thou wilt come in agony, like a thief to the magistrate.
زین خران تا چند باشی نعل‌دزد ** گر همی دزدی بیا و لعل دزد
How long wilt thou be (engaged in) stealing shoes from these asses? If thou art going to steal, come and steal a ruby!
خواهرانت یافته ملک خلود ** تو گرفته ملکت کور و کبود
Thy sisters have gained the kingdom of everlasting life; thou hast won the kingdom of misery.
ای خنک آن را کزین ملکت بجست ** که اجل این ملک را ویران‌گرست1100
Oh, happy he that escaped from this kingdom, for Death makes this kingdom desolate.
Arise, O Bilqís! Come, behold for once the kingdom of the Sháhs and Sultans of the (true) Religion.
شسته در باطن میان گلستان ** ظاهر آحادی میان دوستان
He (such a king) is seated inwardly (in spirit) amidst the rose-garden (of union with God); outwardly (in the body) he is acting as a hádí amongst his friends.
بوستان با او روان هر جا رود ** لیک آن از خلق پنهان می‌شود
The garden is going with him wherever he goes, but it is (always) being concealed from the people.
میوه‌ها لایه‌کنان کز من بچر ** آب حیوان آمده کز من بخور
The fruit is making entreaty, saying, “Eat of me”; the Water of Life is come, saying, “Drink of me.”
طوف می‌کن بر فلک بی‌پر و بال ** هم‌چو خورشید و چو بدر و چون هلال1105
Make a circuit of heaven without wing and pinion, like the sun and like the full-moon and like the new moon.