گاو طبعی زان نکوییهای زفت ** از دلت در عشق این گوساله رفت
Thou hast the nature of a cow; hence in thy love for this calf (those) mighty benefits have vanished from thy heart.
باری اکنون تو ز هر جزوت بپرس ** صد زبان دارند این اجزای خرس
Prithee now, ask each part of thee: these dumb parts have a hundred tongues
ذکر نعمتهای رزاق جهان ** که نهان شد آن در اوراق زمان 1795
To recall the bounties of the World-Provider which are hidden in the pages of Time.
روز و شب افسانه‌جویانی تو چست ** جزو جزو تو فسانه‌گوی تست
By day and night thou art eagerly seeking (to hear) stories, while each several part of thee is telling thee the story (of His bounties).
جزو جزوت تا برستست از عدم ** چند شادی دیده‌اند و چند غم
(Ever) since each several part of thee grew up from non-existence, how much joy have they experienced and how much pain!
زانک بی‌لذت نروید هیچ جزو ** بلک لاغر گردد از هی پیچ جزو
For without pleasure no part will grow; on the contrary, at every spasm (of pain) the part (affected) becomes thin (dwindles).
جزو ماند و آن خوشی از یاد رفت ** بل نرفت آن خفیه شد از پنج و هفت
The part remained (in being), but the pleasure vanished from memory; nay, it did not vanish, (though) it became concealed from the five (senses) and the seven (members of the body).
هم‌چو تابستان که از وی پنبه‌زاد ** ماند پنبه رفت تابستان ز یاد 1800
(’Tis) like summer, from which cotton is born: the cotton remains, the summer is no more remembered;
یا مثال یخ که زاید از شتا ** شد شتا پنهان و آن یخ پیش ما
Or like the ice which is born of winter: winter disappears, but the ice is with us.
هست آن یخ زان صعوبت یادگار ** یادگار صیف در دی این ثمار
The ice is a souvenir of the hardships (of winter), and in December these fruits are a souvenir of summer.
هم‌چنان هر جزو جزوت ای فتی ** در تنت افسانه گوی نعمتی
Similarly, O youth, every single part in thy body is telling the story of a (past) bounty,
چون زنی که بیست فرزندش بود ** هر یکی حاکی حال خوش بود
As, (in the case of) a woman who has twenty children, each (child) is telling of a (past) delight.
حمل نبود بی ز مستی و ز لاغ ** بی بهاری کی شود زاینده باغ 1805
There is no pregnancy without (past) rapture and amorous sport: how should the orchard produce (fruit) without a Spring?
حاملان و بچگانشان بر کنار ** شد دلیل عشق‌بازی با بهار
The pregnant (trees) and the children on their laps are evidence of dalliance with the Spring.
هر درختی در رضاع کودکان ** هم‌چو مریم حامل از شاهی نهان
Every tree (engaged) in suckling its children is impregnated, like Mary, by a King unseen.
گرچه صد در آب آتشی پوشیده شد ** صد هزاران کف برو جوشیده شد
Although in (boiling) water the heat of fire is concealed (from view), a hundred thousand bubbles froth upon it,
And though the fire works very secretly, the froth indicates (its presence) with ten fingers.
هم‌چنین اجزای مستان وصال ** حامل از تمثالهای حال و قال 1810
In like manner (all) the parts of those intoxicated with union are pregnant with the (ideal) forms of (ecstatic) feelings and words.
در جمال حال وا مانده دهان ** چشم غایب گشته از نقش جهان
Their mouths remain gaping (in amazement) at the beauty of (that) ecstasy, (while) their eyes are absent (withdrawn) from the forms of this world.
آن موالید از زه این چار نیست ** لاجرم منظور این ابصار نیست
Those (spiritual) progenies are not (produced) by means of these four (elements); consequently they are not seen by these eyes.
آن موالید از تجلی زاده‌اند ** لاجرم مستور پرده‌ی ساده‌اند
Those progenies are born of (Divine) illumination; consequently they are covered (from sight) by a pure veil.
زاده گفتیم و حقیقت زاد نیست ** وین عبارت جز پی ارشاد نیست
We said “born,” but in reality they are not born, and this expression is only (used) in order to guide (the understanding).
هین خمش کن تا بگوید شاه قل ** بلبلی مفروش با این جنس گل 1815
Hark, be silent that the King of Say may speak: do not play the nightingale with a Rose of this kind.
این گل گویاست پر جوش و خروش ** بلبلا ترک زبان کن باش گوش
This eloquent Rose is full of song and cry: O nightingale, let thy tongue cease, be (all) ear!
هر دو گون تمثال پاکیزه‌مثال ** شاهد عدل‌اند بر سر وصال
Both (these) kinds of pure ideal forms are valid (trustworthy) witnesses to the mystery of union.
هر دو گون حسن لطیف مرتضی ** شاهد احبال و حشر ما مضی
Both (these) kinds of subtle and delectable beauty are witnesses to (spiritual) pregnancies and growing big (with child) in the past,
هم‌چو یخ کاندر تموز مستجد ** هر دم افسانه‌ی زمستان می‌کند
Like ice that in the brilliant (month of) Tamúz is ever telling the story of winter
ذکر آن اریاح سرد و زمهریر ** اندر آن ازمان و ایام عسیر 1820
And recalling the cold winds and intense frost in those hard days and times;
هم‌چو آن میوه که در وقت شتا ** می‌کند افسانه‌ی لطف خدا
(Or) like fruit that in winter-time tells the story of God's lovingkindness
قصه‌ی دور تبسمهای شمس ** وآن عروسان چمن را لمس و طمس
And the tale of the season when the sun was smiling and embracing the brides of the orchard. [And the tale of the season when the sun was (enjoying) touching and copulating (with) the brides of the orchard.]
حال رفت و ماند جزوت یادگار ** یا ازو واپرس یا خود یاد آر
The ecstasy is gone but thy (every) part remains as a souvenir: either inquire of it, or thyself recall (the ecstasy) to mind.
When grief takes possession of thee, if thou art a fit (alert and capable) person thou wouldst question that moment of despair
گفتییش ای غصه‌ی منکر به حال ** راتبه‌ی انعامها را زان کمال 1825
And wouldst say to it, “O Sorrow that deniest implicitly the allowance of favours (bestowed upon thee) by that Perfection,
گر بهر دم نت بهار و خرمیست ** هم‌چو چاش گل تنت انبار چیست
If Spring and (its) fresh gladness are not always thine, (then) of what is thy body, (which is) like a heap of roses, the storehouse?
چاش گل تن فکر تو هم‌چون گلاب ** منکر گل شد گلاب اینت عجاب
Thy body is a heap of roses, thy thought is like rose-water; the rose-water denies the rose: lo, here is a marvel!”
از کپی‌خویان کفران که دریغ ** بر نبی‌خویان نثار مهر و میغ
(Even) straw is refused to those who apishly show ingratitude, (while) sun and cloud (sunshine and rain) are lavished on those who resemble the prophets in disposition.
آن لجاج کفر قانون کپیست ** وآن سپاس و شکر منهاج نبیست
That obstinacy in (showing) ingratitude is the rule followed by the ape, while that thankfulness and gratitude is the way of the prophet.
با کپی‌خویان تهتکها چه کرد ** با نبی‌رویان تنسکها چه کرد 1830
(See) what was done to the apish by their deeds of shame; (see) what was done to those of prophetic complexion by their acts of piety!
در عمارتها سگانند و عقور ** در خرابیهاست گنج عز و نور
In well-cultivated places there are curs and biting (dogs); in ruined places there is the treasure of glory and light.
گر نبودی این بزوغ اندر خسوف ** گم نکردی راه چندین فیلسوف
If this (spiritual) moonlight had not been in eclipse, so many philosophers would not have lost the (right) way.
زیرکان و عاقلان از گمرهی ** دیده بر خرطوم داغ ابلهی
Through losing their way the acute and intelligent saw the brand of foolishness on their noses.
باقی قصه‌ی فقیر روزی‌طلب بی‌واسطه‌ی کسب
The remainder of the Story of the fakir who desired (to receive) his daily bread without (having recourse to) work as a means (of earning it).
آن یکی بیچاره‌ی مفلس ز درد ** که ز بی‌چیزی هزاران زهر خورد
In his grief that wretched pauper, who suffered a thousand agonies on account of indigence,
لابه کردی در نماز و در دعا ** کای خداوند و نگهبان رعا 1835
Used to beseech (God) in prayer and invocation, crying, “O Lord and Guardian of (them that are) the shepherds (of their people),
بی ز جهدی آفریدی مر مرا ** بی فن من روزیم ده زین سرا
Thou didst create me without any exertion (on my part): give me daily bread from this mansion (the world) without contrivance (on my part).
پنج گوهر دادیم در درج سر ** پنج حس دیگری هم مستتر
Thou gavest me the five jewels in the casket of my head, and also five other occult senses.
لا یعد این داد و لا یحصی ز تو ** من کلیلم از بیانش شرم‌رو
These gifts of Thine are not to be numbered or computed; in setting them forth I am tongue-tied and shamefaced.
چونک در خلاقیم تنها توی ** کار رزاقیم تو کن مستوی
Since Thou art alone (without partner) in my creation, do Thou adjust (accordingly) the matter of providing me with daily bread.”
سالها زو این دعا بسیار شد ** عاقبت زاری او بر کار شد 1840
For years this prayer was frequently uttered by him, and at last his supplication took effect,
هم‌چو آن شخصی که روزی حلال ** از خدا می‌خواست بی‌کسب و کلال
As (in the case of) the person who used to beg God to grant him a lawful livelihood without labour and fatigue,
گاو آوردش سعادت عاقبت ** عهد داود لدنی معدلت
(Till) at length the cow brought him happiness: (’twas in) the epoch of David whose justice was divinely inspired.