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6
1824-1873

  • چون فرو گیرد غمت گر چستیی  ** زان دم نومید کن وا جستیی 
  • 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.

  • این متیم نیز زاریها نمود  ** هم ز میدان اجابت گو ربود 
  • This thrall of love, too, made piteous entreaties, and he likewise carried off the ball from the field of (favourable) response.

  • گاه بدظن می‌شدی اندر دعا  ** از پی تاخیر پاداش و جزا 
  • (Yet) while praying he would at times become distrustful on account of the postponement of the recompense and reward;

  • باز ارجاء خداوند کریم  ** در دلش بشار گشتی و زعیم  1845
  • (And then) again the gracious Lord's deferment (of his hopes) would bring a message of joy to his heart and become a surety (for their fulfilment).

  • چون شدی نومید در جهد از کلال  ** از جناب حق شنیدی که تعال 
  • Whenever in (the course of his) earnest supplication weariness caused him to despair, he would hear from the Presence of God (the call) “Come!”

  • خافضست و رافعست این کردگار  ** بی ازین دو بر نیاید هیچ کار 
  • This (Divine) Maker is He who abaseth and exalteth: without these two (attributes) no work is accomplished.

  • خفض ارضی بین و رفع آسمان  ** بی ازین دو نیست دورانش ای فلان 
  • Consider the lowness of the earth and the loftiness of the sky: without these two (attributes) its (the sky's) revolution is not (possible), O such-and-such.

  • خفض و رفع این زمین نوعی دگر  ** نیم سالی شوره نیمی سبز و تر 
  • The lowness and loftiness of this earth are of another sort: for one half of the year it is barren and for (the other) half (it is) green and fresh.

  • خفض و رفع روزگار با کرب  ** نوع دیگر نیم روز و نیم شب  1850
  • The lowness and loftiness of distressful Time are of another sort: one half day and (the other) half night.

  • خفض و رفع این مزاج ممترج  ** گاه صحت گاه رنجوری مضج 
  • The lowness and loftiness of this blended (bodily) temperament (of ours) are now health and now sickness that causes (us) to cry out (in pain).

  • هم‌چنین دان جمله احوال جهان  ** قحط و جدب و صلح و جنگ از افتتان 
  • Know that even so are all the changing conditions of the world—famine and drought and peace and war—(which arise) from (Divine) probation.

  • این جهان با این دو پر اندر هواست  ** زین دو جانها موطن خوف و رجاست 
  • By means of these two wings this world is (kept up like a bird) in the air; by means of these twain (all) souls are habitations of fear and hope,

  • تا جهان لرزان بود مانند برگ  ** در شمال و در سموم بعث و مرگ 
  • To the end that the world may be (always) trembling like a leaf in the north wind and simoom of resurrection and death,

  • تا خم یک‌رنگی عیسی ما  ** بشکند نرخ خم صدرنگ را  1855
  • (And) that (ultimately) the vat of the unicolority of our Jesus may destroy the value of the vat containing a hundred dyes;

  • کان جهان هم‌چون نمکسار آمدست  ** هر چه آنجا رفت بی‌تلوین شدست 
  • For that world (of Unity) is like a salt-mine: whatever has gone thither has become exempt from coloration (dyeing with various colours).

  • خاک را بین خلق رنگارنگ را  ** می‌کند یک رنگ اندر گورها 
  • Look at earth: it makes many-coloured (diverse) humankind to be (all) of one colour in their graves.

  • این نمکسار جسوم ظاهرست  ** خود نمکسار معانی دیگرست 
  • This is the salt-mine for visible (material) bodies, (but) in sooth the salt-mine for ideal (supersensible) things is different.

  • آن نمکسار معانی معنویست  ** از ازل آن تا ابد اندر نویست 
  • The salt-mine for ideal things is ideal (spiritual and real): it remains new from eternity unto everlasting.

  • این نوی را کهنگی ضدش بود  ** آن نوی بی ضد و بی ند و عدد  1860
  • This (earthly) newness has oldness as its opposite, but that newness (belonging to the world of Reality) is without opposite or like or number.

  • آنچنان که از صقل نور مصطفی  ** صد هزاران نوع ظلمت شد ضیا 
  • ’Tis (even) as by the polishing action of the Light of Mustafá (Mohammed) a hundred thousand sorts of darkness became radiant.

  • از جهود و مشرک و ترسا و مغ  ** جملگی یک‌رنگ شد زان الپ الغ 
  • Jew and polytheist and Christian and Magian—all were made of one colour by that Alp Ulugh (great hero).

  • صد هزاران سایه کوتاه و دراز  ** شد یکی در نور آن خورشید راز 
  • A hundred thousand shadows short and long became one in the light of that Sun of mystery.

  • نه درازی ماند نه کوته نه پهن  ** گونه گونه سایه در خورشید رهن 
  • Neither a long (shadow) remained nor a short nor a wide: shadows of every kind were given in pawn to (absorbed in) the Sun.

  • لیک یک‌رنگی که اندر محشرست  ** بر بد و بر نیک کشف و ظاهرست  1865
  • But the unicolority that is (everywhere) at the Resurrection is (then) revealed and (made) manifest to the evil and the good (alike);

  • که معانی آن جهان صورت شود  ** نقشهامان در خور خصلت شود 
  • For in that world ideas are endued with form, and our (visible) shapes become congruous with our (moral and spiritual) qualities.

  • گردد آنگه فکر نقش نامه‌ها  ** این بطانه روی کار جامه‌ها 
  • The (secret) thoughts will then become (materialised in) the form of the books (recording good and evil actions): this lining will become the working surface of the garments.

  • این زمان سرها مثال گاو پیس  ** دوک نطق اندر ملل صد رنگ ریس 
  • During this (present) time (men's) inward beliefs are (as variegated) as a piebald cow, and in the (different) religious sects the spindle of speech is spinning (threads of) a hundred colours.

  • نوبت صدرنگیست و صددلی  ** عالم یک رنگ کی گردد جلی 
  • ’Tis the turn (reign) of many-colouredness and many-mindedness: how should the one-coloured world become unveiled?

  • نوبت زنگست رومی شد نهان  ** این شبست و آفتاب اندر رهان  1870
  • ’Tis the turn (reign) of the Ethiopian; the Greek is hidden (from view): this is night, and the sun is in pawn.

  • نوبت گرگست و یوسف زیر چاه  ** نوبت قبطست و فرعونست شاه 
  • ’Tis the turn (reign) of the wolf, and Joseph is at the bottom of the well; ’tis the turn (reign) of the Egyptians, and Pharaoh is king.

  • تا ز رزق بی‌دریغ خیره‌خند  ** این سگان را حصه باشد روز چند 
  • (Such is the Divine purpose), in order that for a few days these curs may have their allotted portion of the unstinted and deluding (worldly) provision.

  • در درون بیشه شیران منتظر  ** تا شود امر تعالوا منتشر 
  • (But) within the jungle (of this world) are lions (righteous and holy men), waiting for the command “Come!” to be spread abroad.