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.
کردی ای نفس بد بارد نفس ** بی‌حفاظی با شه فریادرس
O wicked fleshly soul with thy chill breath, thou hast acted disloyally to the King who answers every call for help.
دام بگزیدی ز حرص گندمی ** بر تو شد هر گندم او کزدمی
In thy greed for a grain of wheat thou hast chosen (to enter) the trap, and every grain of its wheat has become a scorpion to (sting) thee.
در سرت آمد هوای ما و من ** قید بین بر پای خود پنجاه من 4790
The vain fancy of egoism came into thy head: (now) behold a shackle weighing fifty mann on thy foot!”
نوحه می‌کرد این نمط بر جان خویش ** که چرا گشتم ضد سلطان خویش
In this fashion was he mourning for his soul, saying, “Why did I become the antagonist of my sovereign?”
آمد او با خویش و استغفار کرد ** با انابت چیز دیگر یار کرد
(Then) he came to himself and asked pardon of God, and with his repentance he combined something else.
درد کان از وحشت ایمان بود ** رحم کن کان درد بی‌درمان بود
The pain that arises from dread of losing one's faith—take pity (on him who is thus afflicted), for that is the irremediable pain.
مر بشر را خود مبا جامه‌ی درست ** چون رهید از صبر در حین صدر جست
May no human being have a perfect (new and spotless) raiment! As soon as he is delivered from enduring (poverty) he at once seeks the seat of honour.
مر بشر را پنجه و ناخن مباد ** که نه دین اندیشد آنگه نه سداد 4795
May no human being possess a fist and nails! (for) then he never thinks of devotion and righteousness.
آدمی اندر بلا کشته بهست ** نفس کافر نعمتست و گمرهست
’Tis best for a man to be killed (mortified) in tribulation: the carnal soul is an ingrate and one that has gone astray.
خطاب حق تعالی به عزرائیل علیه‌السلام کی ترا رحم بر کی بیشتر آمد ازین خلایق کی جانشان قبض کردی و جواب دادن عزرائیل حضرت را
How God addressed Azrael, saying, “Of all these creatures whose souls thou hast seized, whom didst thou pity most?” and the answer given by Azrael to the Lord.
حق به عزرائیل می‌گفت ای نقیب ** بر کی رحم آمد ترا از هر کیب
God was saying to Azrael, “O marshal, whom of all the miserable ones didst thou pity (most)?”
گفت بر جمله دلم سوزد به درد ** لیک ترسم امر را اهمال کرد
He replied, “My heart burns with grief for them all, but I am afraid to neglect the (Divine) command,