هم‌چو طفلست او ز پستان شیرگیر ** او نداند در دو عالم غیر شیر
He (the lover) is like a child getting milk from the breast: he knows nothing in the two worlds except the milk.
طفل داند هم نداند شیر را ** راه نبود این طرف تدبیر را
The child knows the milk and yet he does not know it: (intellectual) consideration has no means of entrance here.
گیج کرد این گردنامه روح را ** تا بیابد فاتح و مفتوح را 4050
This circular (issued by Love) made the spirit crazy to find (both) the Opener and that which is opened (by Him).
گیج نبود در روش بلک اندرو ** حاملش دریا بود نه سیل و جو
It (the spirit) is not crazy in going (on that quest); nay, (for) ’tis the Sea within it that bears it along, not a torrent or a river.
چون بیابد او که یابد گم شود ** هم‌چو سیلی غرقه‌ی قلزم شود
How should it (the spirit) find (God)? He that finds (God) becomes lost (in Him): like a torrent he is absorbed in the Ocean.
دانه گم شد آنگهی او تین بود ** تا نمردی زر ندادم این بود
The seed is lost (in the earth): (only) then does it become a fig-tree. This is (the meaning of) “I did not give (you) the money till you died.”
بعد مکث ایشان متواری در بلاد چین در شهر تختگاه و بعد دراز شدن صبر بی‌صبر شدن آن بزرگین کی من رفتم الوداع خود را بر شاه عرضه کنم اما قدمی تنیلنی مقصودی او القی راسی کفادی ثم یا پای رساندم به مقصود و مراد یا سر بنهم هم‌چو دل از دست آن‌جا و نصیحت برادران او را سود ناداشتن یا عاذل العاشقین دع فة اضلها الله کیف ترشدها الی آخره
How, after they had stayed in hiding and tarried patiently for a long while in the capital of China, where the Emperor was enthroned, the eldest (brother) lost patience and said, “Farewell! I will go and present myself to the King. Either my feet will bring me to the object of my quest, or I will lose my head there as (I have already lost) my heart”— (The Persian translation of this Arabic verse is): “Either my feet will bring me to the object of my quest and desire, or I will give away my head there as (I have given away) my heart”— and how the good advice of his brothers was of no avail. “O thou that chidest those in love, let them alone! How shouldst thou direct a band which God has led astray?” And so forth.
آن بزرگین گفت ای اخوان من ** ز انتظار آمد به لب این جان من
The eldest (brother) said, “O my brethren, from waiting (so long) this soul of mine is on the verge (of leaving my body).
لا ابالی گشته‌ام صبرم نماند ** مر مرا این صبر در آتش نشاند 4055
I have become reckless, I can endure no more: this endurance has set me on fire.
طاقت من زین صبوری طاق شد ** راقعه‌ی من عبرت عشاق شد
My strength is exhausted by this fortitude: my plight is a warning to (all) lovers.
من ز جان سیر آمدم اندر فراق ** زنده بودن در فراق آمد نفاق
I am weary of my life in separation (from the beloved): ’tis hypocrisy to be alive in separation.
چند درد فرقتش بکشد مرا ** سر ببر تا عشق سر بخشد مرا
How long will the anguish of separation from her be killing me? Cut off my head, in order that Love may give me a (new) head.
دین من از عشق زنده بودنست ** زندگی زین جان و سر ننگ منست
My religion is, to be (kept) alive by Love: life (derived) from this (animal) soul and head is a disgrace to me.
تیغ هست از جان عاشق گردروب ** زانک سیف افتاد محاء الذنوب 4060
The sword (of Love) sweeps the dust away from the lover's soul, because the sword is a wiper-out of sins.
چون غبار تن بشد ماهم بتافت ** ماه جان من هوای صاف یافت
When the bodily dust is gone, my moon shines: my spirit's moon finds a clear sky.
عمرها بر طبل عشقت ای صنم ** ان فی متی حیاتی می‌زنم
For ages, O adored one, I have been beating the drum of love for thee (to the tune of) ‘Lo, my life depends on my dying.’
دعوی مرغابی کردست جان ** کی ز طوفان بلا دارد فغان
My spirit has boasted that it is a water-bird: how should it lament the flood of tribulation?
بط را ز اشکستن کشتی چه غم ** کشتی‌اش بر آب بس باشد قدم
What cares the duck for shipwreck? Her feet in the water are ship enough.
زنده زین دعوی بود جان و تنم ** من ازین دعوی چگونه تن زنم 4065
My soul and body are (kept) alive by this boast: how should I refrain from making this boast?
خواب می‌بینم ولی در خواب نه ** مدعی هستم ولی کذاب نه
I am dreaming but I am not asleep; I am a boaster but I am not a liar.
گر مرا صد بار تو گردن زنی ** هم‌چو شمعم بر فروزم روشنی
Though you behead me a hundred times, I am like a candle: I will burn brightly (still).
آتش ار خرمن بگیرد پیش و پس ** شب‌روان را خرمن آن ماه بس
Though the stack (of my existence) catch fire (both) in front and behind, the stack (halo) of that Moon is enough for travellers in the night.
کرده یوسف را نهان و مختبی ** حیلت اخوان ز یعقوب نبی
Joseph was hidden and concealed from Jacob the prophet by the trickery of his brethren.
خفیه کردندش به حیلت‌سازیی ** کرد آخر پیرهن غمازیی 4070
They put him out of sight by an artifice, (but) at last his shirt gave an information.”
آن دو گفتندش نصیحت در سمر ** که مکن ز اخطار خود را بی‌خبر
The two (brothers of the eldest prince) admonished him in converse, saying, “Do not ignore the dangers.
هین منه بر ریش‌های ما نمک ** هین مخور این زهر بر جلدی و شک
Hark, do not put salt on our wounds! Beware, do not drink this poison rashly and in doubt (of the consequences).
جز به تدبیر یکی شیخی خبیر ** چون روی چون نبودت قلبی بصیر
How canst thou go without being counselled by a wise Shaykh, since thou hast not a discerning heart?
وای آن مرغی که ناروییده پر ** بر پرد بر اوج و افتد در خطر
Woe to the unfledged bird that flies up to the zenith and falls into peril!”
عقل باشد مرد را بال و پری ** چون ندارد عقل عقل رهبری 4075
Intelligence is wings and feathers to a man: when he lacks intelligence, (he must rely on) the intelligence of a guide.
یا مظفر یا مظفرجوی باش ** یا نظرور یا نظرورجوی باش
Either be victorious or in search of a victor: either have insight or be in search of one endowed with insight.
بی ز مفتاح خرد این قرع باب ** از هوا باشد نه از روی صواب
Without (possession of) the key, namely, intelligence, this knocking at the door is prompted by self-will, not by right motives.
عالمی در دام می‌بین از هوا ** وز جراحت‌های هم‌رنگ دوا
See a whole world ensnared by self-will and by wounds (harmful things) that look like remedies (beneficial things).
مار استادست بر سینه چو مرگ ** در دهانش بهر صید اشگرف برگ
The snake, (terrible) as death, stands (raises itself) on its breast, with a big leaf in its mouth in order to catch its prey.
در حشایش چون حشیشی او بپاست ** مرغ پندارد که او شاخ گیاست 4080
It stands erect, like a herb, amidst the herbage, (so that) the bird thinks it is the stalk of a plant.
چون نشیند بهر خور بر روی برگ ** در فتد اندر دهان مار و مرگ
When it (the bird) settles on the leaf for the purpose of eating, it falls into the mouth of the snake and (into the jaws of) death.
کرده تمساحی دهان خویش باز ** گرد دندانهاش کرمان دراز
A crocodile opens its mouth: its teeth are surrounded by long worms.
از بقیه‌ی خور که در دندانش ماند ** کرم‌ها رویید و بر دندان نشاند
The worms were produced by the residue of food left in its teeth; and it gave them lodging there.
مرغکان بینند کرم و قوت را ** مرج پندارند آن تابوت را
The little birds see the worms and the food and imagine that coffin to be a meadow.
چون دهان پر شد ز مرغ او ناگهان ** در کشدشان و فرو بندد دهان 4085
When its mouth is filled with birds, it suddenly swallows them and closes its mouth (again).
این جهان پر ز نقل و پر ز نان ** چون دهان باز آن تمساح دان
Know that this world full of dessert (viands) and bread is like the open mouth of the crocodile.
بهر کرم و طعمه ای روزی‌تراش ** از فن تمساح دهر آمن مباش
O thou who scrapest together the means of livelihood, (in thy desire) for worms and morsels do not feel secure from the artfulness of the crocodile, (which is) Time.
روبه افتد پهن اندر زیر خاک ** بر سر خاکش حبوب مکرناک
A fox falls (and lies) flat under his earth: above his earth are deceptive grains,
تا بیاید زاغ غافل سوی آن ** پای او گیرد به مکر آن مکردان
In order that the heedless crow may approach them and the crafty one cunningly seize her by the leg.
صدهزاران مکر در حیوان چو هست ** چون بود مکر بشر کو مهترست 4090
Since there are a hundred thousand cunning tricks in animals, how (great) must be the cunning of Man who is superior (to all other animals)!
مصحفی در کف چو زین‌العابدین ** خنجری پر قهر اندر آستین
In his hand (he carries) a copy of the Holy Book as (though he were) Zaynu ’l- ‘Ábidín; (but) in his sleeve a vengeful dagger.
گویدت خندان کای مولای من ** در دل او بابلی پر سحر و فن
He addresses thee smilingly—“O my lord,” (while) in his heart there is a Babylon of sorcery and guileful spells.