گرچه باشد مو و ریش او سپید ** هم در آن طفلی خوفست و امید
Though his hair and beard be white, he is still in the childish state of fear and hope,
که رسم یا نارسیده مانده‌ام ** ای عجب با من کند کرم آن کرم
Saying, “Shall I attain (to maturity), or am I (to be) left immature? Oh, I wonder, will the Vine bestow that bounty on me?
با چنین ناقابلی و دوریی ** بخشد این غوره‌ی مرا انگوریی 4740
Notwithstanding such an incapacity and remoteness (from God), will He confer on these unripe grapes (ghúra) of mine a perfection like that of the ripe grape (angúr)?
نیستم اومیدوار از هیچ سو ** وان کرم می‌گویدم لا تیاسوا
I have no hopes from any quarter, but that (Divine) Bounty is saying to me, ‘Do not ye despair!’”
دایما خاقان ما کردست طو ** گوشمان را می‌کشد لا تقنطوا
Our Kháqán (Emperor) has made a perpetual feast (for us): He is always pulling our ears (drawing us thither and saying), “Do not lose hope!”
گرچه ما زین ناامیدی در گویم ** چون صلا زد دست اندازان رویم
Although we are in the ditch (and overwhelmed) by this despair, let us go dancing along since He has invited us.
دست اندازیم چون اسپان سیس ** در دویدن سوی مرعای انیس
Let us dance (along) like mettlesome horses galloping towards the familiar pasturage.
گام اندازیم و آنجا گام نی ** جام پردازیم و آنجا جام نی 4745
Let us toss our feet, though no foot is there; let us drain the cup, though no cup is there,
زانک آنجا جمله اشیا جانیست ** معنی اندر معنی اندر معنیست
Because all things there are spiritual: ’tis reality on reality on reality.
هست صورت سایه معنی آفتاب ** نور بی‌سایه بود اندر خراب
Form is the shadow, reality is the sun: the shadowless light is (only to be found) in the ruin.
چونک آنجا خشت بر خشتی نماند ** نور مه را سایه‌ی زشتی نماند
When not a brick is left (resting) on a brick there, no ugly shadow remains in the moonlight.
خشت اگر زرین بود بر کندنیست ** چون بهای خشت وحی و روشنیست
(Even) if the brick be of gold it must be torn away, since (the removal of) the brick is the price paid for inspiration and light.
کوه بهر دفع سایه مندکست ** پاره گشتن بهر این نور اندکست 4750
In order to remove the shadow (of materiality) the mountain (Sinai) is rased to the ground: ’tis a small matter to fall to pieces for the sake of this light.
بر برون که چو زد نور صمد ** پاره شد تا در درونش هم زند
When the light of the Lord struck on the surface of the mountain, it (the mountain) fell to pieces in order that it (the light) should penetrate its interior too.
گرسنه چون بر کفش زد قرص نان ** وا شکافد از هوس چشم و دهان
As soon as a loaf of bread touches the palm of a hungry man, his eyes and mouth open wide in desire (to eat it).
صد هزاران پاره گشتن ارزد این ** از میان چرخ برخیز ای زمین
This (light) is worth (the price, namely) falling into a hundred thousand pieces: soar up through the (spiritual) heaven, O (thou who resemblest) earth,
تا که نور چرخ گردد سایه‌سوز ** شب ز سایه‌ی تست ای یاغی روز
That the light of heaven may consume thy shadow: the (dark) night is caused by thy shadow, O enemy of Day.
این زمین چون گاهواره‌ی طفلکان ** بالغان را تنگ می‌دارد مکان 4755
This earth is like a cradle for babes: it cramps the movements of grownup men.
بهر طفلان حق زمین را مهد خواند ** شیر در گهواره بر طفلان فشاند
On account of the babes (who live in it) God hath called the earth a cradle (mahd), and He hath bestowed milk on the babes in their cradle.
خانه تنگ آمد ازین گهواره‌ها ** طفلکان را زود بالغ کن شها
The house is crowded with these cradles: let the babes grow up quickly, O King!
ای گواره خانه را ضیق مدار ** تا تواند کرد بالغ انتشار
O cradle, do not incommode the house (but let there be room), so that the grown-up man can move freely.
وسوسه‌ای کی پادشاه‌زاده را پیدا شد از سبب استغنایی و کشفی کی از شاه دل او را حاصل شده بود و قصد ناشکری و سرکشی می‌کرد شاه را از راه الهام و سر شاه را خبر شد دلش درد کرد روح او را زخمی زد چنانک صورت شاه را خبر نبود الی آخره
(Concerning) the vicious distempered thoughts that arose in the prince in consequence of the (spiritual) self-sufficiency and illumination with which his heart had been endowed by the King: how he proceeded to show ingratitude and rebelliousness, and how the King, being made aware of it in an inspired and mysterious manner, was pained at heart and, though outwardly unconscious (of it), dealt his (the prince's) spirit a (mortal) wound, etc.
چون مسلم گشت بی‌بیع و شری ** از درون شاه در جانش جری
When from the inward nature of the King the (spiritual) allowance was paid over, without sale or purchase, into his (the prince's) soul,
قوت می‌خوردی ز نور جان شاه ** ماه جانش هم‌چو از خورشید ماه 4760
His moon-like soul was feeding on the light of the King's soul as the moon (feeds) on (the light of) the sun,
راتبه‌ی جانی ز شاه بی‌ندید ** دم به دم در جان مستش می‌رسید
And the spiritual ration from the peerless King was arriving in his intoxicated soul at every moment.
آن نه که ترسا و مشرک می‌خورند ** زان غذایی که ملایک می‌خورند
’Twas not that (material food) which polytheists and Christians eat, (but) part of the (spiritual) food which the angels eat.
He felt self-sufficiency within himself, and from self-sufficiency emerged a feeling of insolent pride.
که نه من هم شاه و هم شه‌زاده‌ام ** چون عنان خود بدین شه داده‌ام
“Am not I,” said he, “both a king and a king's son? How have I let this King take control of me?
چون مرا ماهی بر آمد با لمع ** من چرا باشم غباری را تبع 4765
Now that a resplendent moon has risen for me, why should I be following a (cloud of) dust?
آب در جوی منست و وقت ناز ** ناز غیر از چه کشم من بی‌نیاز
The water is (running) in my river-bed, and ’tis time to show disdain: wherefore should I who want nothing endure disdain from another?
سر چرا بندم چو درد سر نماند ** وقت روی زرد و چشم تر نماند
Why should I bandage my head when my headache is gone? The time for pale face and tearful eye is past.
چون شکرلب گشته‌ام عارض قمر ** باز باید کرد دکان دگر
Since my lips have become (sweet) as sugar and my cheeks (bright) as the moon, I must open another (independent) shop.”
زین منی چون نفس زاییدن گرفت ** صد هزاران ژاژ خاییدن گرفت
When his carnal soul began to spawn from this egoism, he began to chew a hundred thousand thistles (cherish absurd fancies).
صد بیابان زان سوی حرص و حسد ** تا بدان‌جا چشم بد هم می‌رسد 4770
Even the evil eye can traverse a hundred deserts to reach the object of its greed and envy:
بحر شه که مرجع هر آب اوست ** چون نداند آنچ اندر سیل و جوست
How, (then), should the sea of the King, to which every water returns, be ignorant of what is (contained) in torrent and river?
شاه را دل درد کرد از فکر او ** ناسپاسی عطای بکر او
The King's heart was pained by his (the prince's) thoughts and the ingratitude (shown) for his virgin (ever new) munificence.
گفت آخر ای خس واهی‌ادب ** این سزای داد من بود ای عجب
He said (to himself), “Prithee, O base ill-mannered fellow, was this what my bounty deserved? Marvellous!
من چه کردم با تو زین گنج نفیس ** تو چه کردی با من از خوی خسیس
(Look) how I have dealt with thee in (lavishing) this precious treasure! (Look) how thou hast dealt with me in thy mean-spiritedness!
من ترا ماهی نهادم در کنار ** که غروبش نیست تا روز شمار 4775
I have put in thy bosom a moon that will never set till the Day of Reckoning,
در جزای آن عطای نور پاک ** تو زدی در دیده‌ی من خار و خاک
And in requital for that gift of pure light thou hast thrown thorns and earth in mine eye.
من ترا بر چرخ گشته نردبان ** تو شده در حرب من تیر و کمان
I have become for thee a ladder to Heaven, and thou hast become a bow and arrow in combat with me.”
درد غیرت آمد اندر شه پدید ** عکس درد شاه اندر وی رسید
Pangs of jealousy arose in (the heart of) the King: the reflexion of the King's pangs entered into him (the prince).
مرغ دولت در عتابش بر طپید ** پرده‌ی آن گوشه گشته بر درید
The bird of his felicity fluttered violently in reproaching him and tore the veil (exposed the disgrace) of him who had sought seclusion (made himself independent of the King).
چون درون خود بدید آن خوش‌پسر ** از سیه‌کاری خود گرد و اثر 4780
When the comely youth felt within himself the dust and (disturbing) effects of his wicked behaviour,
از وظیفه‌ی لطف و نعمت کم شده ** خانه‌ی شادی او پر غم شده
(And saw that) the allowance of favour and bounty had failed and that the house of his joy was filled with sorrow,
با خود آمد او ز مستی عقار ** زان گنه گشته سرش خانه‌ی خمار
He came to himself (recovered) from the intoxication caused by the wine (of egoism); (but) in consequence of that sin his head became the abode of crop-sickness.
خورده گندم حله زو بیرون شده ** خلد بر وی بادیه و هامون شده
He had eaten the wheat (the forbidden fruit), his celestial robe had been stripped off him, and Paradise had become for him a desert and sandy plain.
دید کان شربت ورا بیمار کرد ** زهر آن ما و منیها کار کرد
He perceived that that (intoxicating) draught had made him ill and that the poison of those egoistic pretensions had done its work.
جان چون طاوس در گل‌زار ناز ** هم‌چو چغدی شد به ویرانه‌ی مجاز 4785
His soul that was (formerly) like a peacock in the (eternal) garden of delight (now) became like an owl in the wilderness of unreality.
هم‌چو آدم دور ماند او از بهشت ** در زمین می‌راند گاوی بهر کشت
Like Adam, he was left far away from Paradise, driving an ox on the earth for the purpose of sowing.
اشک می‌راند او کای هندوی زاو ** شیر را کردی اسیر دم گاو
He was shedding tears and crying, “O Hindú mighty (in craft), thou hast made the lion a captive of the cow's tail.