He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی
Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را
This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای
He from whom (every) benefit was born, how should He not see that which was seen by us?1520
آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد
There are myriads of benefits, and every myriad is (but) a few beside that one.
صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست
If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.1525
شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود
If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس
If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست
On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف
The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.
آن رسول از خود بشد زین یک دو جام ** نه رسالت یاد ماندش نه پیام
He became distraught at the power of God. The ambassador arrived at this place (state) and became a king.1530
واله اندر قدرت الله شد ** آن رسول اینجا رسید و شاه شد
When the torrent reached the sea, it became the sea; when the seed reached the cornland, it became the crop of corn.
سیل چون آمد به دریا بحر گشت ** دانه چون آمد به مزرع گشت کشت
When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
چون تعلق یافت نان با بو البشر ** نان مرده زنده گشت و با خبر
When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
موم و هیزم چون فدای نار شد ** ذات ظلمانی او انوار شد
When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
سنگ سرمه چون که شد در دیده‌‌گان ** گشت بینایی شد آن جا دیدبان
Oh, happy is the man who was freed from himself and united with the existence of a living one!1535
ای خنک آن مرد کز خود رسته شد ** در وجود زنده‌‌ای پیوسته شد
Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
وای آن زنده که با مرده نشست ** مرده گشت و زندگی از وی بجست
When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
چون تو در قرآن حق بگریختی ** با روان انبیا آمیختی
The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
هست قرآن حالهای انبیا ** ماهیان بحر پاک کبریا
And if you read and do not accept (take to heart) the Qur’án, suppose you have seen the prophets and saints (what will that avail you?);
ور بخوانی و نه‌‌ای قرآن پذیر ** انبیا و اولیا را دیده گیر
But if you are accepting (the Qur’án), when you read the stories (of the prophets), the bird, your soul, will be distressed in its cage.1540
ور پذیرایی چو بر خوانی قصص ** مرغ جانت تنگ آید در قفص
The bird that is a prisoner in a cage, (if it) is not seeking to escape, ’tis from ignorance.
مرغ کاو اندر قفس زندانی است ** می‌‌نجوید رستن از نادانی است
The spirits which have escaped from their cages are the prophets, (those) worthy guides.
From without comes their voice, (telling) of religion, (and crying), “This, this is the way of escape for thee.
از برون آوازشان آید ز دین ** که ره رستن ترا این است این
By this we escaped from this narrow cage: there is no means of escape from this cage but this way,
ما به دین رستیم زین ننگین قفس ** جز که این ره نیست چاره‌‌ی این قفس
(That) thou shouldst make thyself ill, exceedingly wretched, in order that thou mayst be let out from (the cage of) reputation.”1545
خویش را رنجور سازی زار زار ** تا ترا بیرون کنند از اشتهار
Worldly reputation is a strong chain: in the Way how is this less than a chain of iron?
که اشتهار خلق بند محکم است ** در ره این از بند آهن کی کم است
The story of the merchant to whom the captive parrot gave a message for the parrots of India on the occasion of his going (thither) to trade.
قصه‌‌ی بازرگان که طوطی محبوس او او را پیغام داد به طوطیان هندوستان هنگام رفتن به تجارت
There was a merchant, and he had a parrot imprisoned in a cage, a pretty parrot.
بود بازرگانی او را طوطیی ** در قفس محبوس زیبا طوطیی
When the merchant made ready for travel and was about to depart to India,
چون که بازرگان سفر را ساز کرد ** سوی هندستان شدن آغاز کرد
Because of his generosity he said to each male slave and each handmaid, “What shall I bring (home) for you? Tell (me) quickly.”
هر غلام و هر کنیزک را ز جود ** گفت بهر تو چه آرم گوی زود
Each one asked him for some object of desire: that good man gave his promise to them all.1550
هر یکی از وی مرادی خواست کرد ** جمله را وعده بداد آن نیک مرد
He said to the parrot, “What present would you like me to bring for you from the land of India?”
گفت طوطی را چه خواهی ارمغان ** کارمت از خطه‌‌ی هندوستان
The parrot said to him, “When thou seest the parrots there, explain my plight (and say),
گفتش آن طوطی که آن جا طوطیان ** چون ببینی کن ز حال من بیان
‘Such and such a parrot, who is longing for you, is in my prison by the destiny of Heaven.
کان فلان طوطی که مشتاق شماست ** از قضای آسمان در حبس ماست
She salutes you and asks for justice and desires (to learn) from you the means and way of being rightly guided.
بر شما کرد او سلام و داد خواست ** وز شما چاره و ره ارشاد خواست
She says, “Is it meet that I in yearning (after you) should give up the ghost and die here in separation?1555
گفت می‌‌شاید که من در اشتیاق ** جان دهم اینجا بمیرم در فراق
Is this right—(that) I (should be) in grievous bondage, while ye are now on green plants, now on trees?
این روا باشد که من در بند سخت ** گه شما بر سبزه گاهی بر درخت
The faith kept by friends, is it like this?—I in this prison and ye in the rose-garden.
این چنین باشد وفای دوستان ** من در این حبس و شما در بوستان
O ye noble ones, call to mind this piteous bird, (and drink in memory of me) a morning-draught amongst the meadows!
یاد آرید ای مهان زین مرغ زار ** یک صبوحی در میان مرغزار
Happy it is for a friend to be remembered by friends, in particular when that (beloved) is Laylá and this (lover) Majnún.
یاد یاران یار را میمون بود ** خاصه کان لیلی و این مجنون بود
O ye who consort with your charming and adored one, am I to be drinking cups filled with my own blood?1560
ای حریفان بت موزون خود ** من قدحها می‌‌خورم پر خون خود
(O thou who art my beloved), quaff one cup of wine in memory of me, if thou art unwilling to do me justice,
یک قدح می نوش کن بر یاد من ** گر همی‌‌خواهی که بدهی داد من
Or (at least), when thou hast drunk, spill one draught on the earth in memory of this fallen one who sifts dust.
یا به یاد این فتاده‌‌ی خاک بیز ** چون که خوردی جرعه ای بر خاک ریز
Oh, where, I wonder, is that covenant and oath? Where are the promises of that lip like candy?
ای عجب آن عهد و آن سوگند کو ** وعده‌‌های آن لب چون قند کو
If thy having forsaken thy slave is because of (his) ill service (to thee)—when thou doest ill to the ill-doer, then what is the difference (between master and slave)?
گر فراق بنده از بد بندهگی است ** چون تو با بدبندگی پس فرق چیس
Oh, the ill thou doest in wrath and quarrel is more delightful than music and the sound of the harp.1565
ای بدی که تو کنی در خشم و جنگ ** با طرب تر از سماع و بانگ چنگ
Oh, thy cruelty is better than felicity, and thy vengeance dearer than life.
ای جفای تو ز دولت خوبتر ** و انتقام تو ز جان محبوبتر