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
This is thy fire: how (what) must be thy light! This is (thy) mourning, so how (what) indeed must be thy festival!
نار تو این است نورت چون بود ** ماتم این تا خود که سورت چون بود
In respect of the sweetnesses which thy cruelty hath, and in respect of thy beauty, no one gets to the bottom of thee.
از حلاوتها که دارد جور تو ** وز لطافت کس نیابد غور تو
I complain, and (yet) I fear lest he believe me and from kindness make that cruelty less.
نالم و ترسم که او باور کند ** وز کرم آن جور را کمتر کند
I am exceedingly enamoured of his violence and his gentleness: ’tis marvelous (that) I (am) in love with both these contraries.1570
عاشقم بر قهر و بر لطفش به جد ** بو العجب من عاشق این هر دو ضد
By God, if (I escape) from this thorn (of sorrow) and enter the garden (of joy), because of this I shall begin to moan like the nightingale.
و الله ار زین خار در بستان شوم ** همچو بلبل زین سبب نالان شوم
This is a wondrous nightingale that opens his mouth to eat thorns and roses together.
این عجب بلبل که بگشاید دهان ** تا خورد او خار را با گلستان
What nightingale is this? (Nay), ’tis a fiery monster: because of (his) love all unsweet things are sweetness to him.
این چه بلبل این نهنگ آتشی است ** جمله ناخوشها ز عشق او را خوشی است
He is a lover of the Universal, and he himself is the Universal: he is in love with himself and seeking his own love.”’”
عاشق کل است و خود کل است او ** عاشق خویش است و عشق خویش جو
Description of the wings of the birds that are Divine Intelligences.
صفت اجنحه‌‌ی طیور عقول الهی
Such-like is the tale of the parrot which is the soul: where is that one who is the confidant of (the spiritual) birds?1575
قصه‌‌ی طوطی جان زین سان بود ** کو کسی کو محرم مرغان بود
Where is a bird, weak and innocent, and within him Solomon with (all) his host?
کو یکی مرغی ضعیفی بی‌‌گناه ** و اندرون او سلیمان با سپاه
When he moans bitterly, without thanksgiving or complaint, a noise of tumult falls on (arises in) the Seven Spheres (of Heaven).
چون بنالد زار بی‌‌شکر و گله ** افتد اندر هفت گردون غلغله
At every moment (there come) to him from God a hundred missives, a hundred couriers: from him one (cry of) “O my Lord!” and from God a hundred (cries of) “Labbayka” (“Here am I”).
هر دمش صد نامه صد پیک از خدا ** یا ربی زو شصت لبیک از خدا
In the sight of God his backsliding is better than obedience; beside his infidelity all faiths are tattered (worthless).
زلت او به ز طاعت نزد حق ** پیش کفرش جمله ایمانها خلق
Every moment he hath an ascension (to God) peculiar to himself: He (God) lays upon his crown a hundred peculiar crowns.1580
هر دمی او را یکی معراج خاص ** بر سر تاجش نهد صد تاج خاص
His form is on earth and his spirit in “no-place,” a “no-place” beyond the imagination of travellers (on the mystic Way):
صورتش بر خاک و جان بر لامکان ** لامکانی فوق وهم سالکان
Not such a “no-place” that it should come into thy understanding (or that) a fancy about it should be born in thee every moment;
لامکانی نه که در فهم آیدت ** هر دمی در وی خیالی زایدت
Nay, place and “no-place” are in his control, just as the four (Paradisal) rivers are in the control of one who dwells in Paradise.
بل مکان و لامکان در حکم او ** همچو در حکم بهشتی چارجو
Cut short the explanation of this and avert thy face from it: do not breathe a word (more)—and God knows best what is right.
شرح این کوته کن و رخ زین بتاب ** دم مزن و الله اعلم بالصواب
We return, O friends, to the bird and the merchant and India.1585
باز می‌‌گردیم ما ای دوستان ** سوی مرغ و تاجر و هندوستان
The merchant accepted this message (and promised) that he would convey the greeting from her (the parrot) to her congeners.
مرد بازرگان پذیرفت این پیام ** کاو رساند سوی جنس از وی سلام
How the merchant saw the parrots of India in the plain and delivered the parrot's message.
دیدن خواجه طوطیان هندوستان را در دشت و پیغام رسانیدن از آن طوطی
When he reached the farthest bounds of India, he saw a number of parrots in the plain.
چون که تا اقصای هندوستان رسید ** در بیابان طوطی چندی بدید
He halted his beast; then he gave voice, delivered the greeting and (discharged) the trust.
مرکب استانید پس آواز داد ** آن سلام و آن امانت باز داد
One of those parrots trembled exceedingly, fell, and died, and its breath stopped.
طوطیی ز آن طوطیان لرزید بس ** اوفتاد و مرد و بگسستش نفس
The merchant repented of having told the news, and said, “I have gone about to destroy the creature.1590
شد پشیمان خواجه از گفت خبر ** گفت رفتم در هلاک جانور
This one, surely, is kin to that little parrot (of mine): they must have been two bodies and one spirit.
این مگر خویش است با آن طوطیک ** این مگر دو جسم بود و روح یک
Why did I do this? Why did I give the message? I have consumed the poor creature by this raw (foolish) speech.”
این چرا کردم چرا دادم پیام ** سوختم بی‌‌چاره را زین گفت خام
This tongue is like stone and is also like iron, and that which springs from the tongue is like fire.
این زبان چون سنگ و هم آهن‌‌وش است ** و آن چه بجهد از زبان چون آتش است
Do not vainly strike stone and iron against each other, now for the sake of relating (a story), now for the sake of boasting,
سنگ و آهن را مزن بر هم گزاف ** گه ز روی نقل و گاه از روی لاف
Because it is dark, and on every side are fields of cotton: how should sparks be amongst cotton?1595
ز آن که تاریک است و هر سو پنبه زار ** در میان پنبه چون باشد شرار
Iniquitous are those persons who shut their eyes and by such (vain) words set a whole world ablaze.
ظالم آن قومی که چشمان دوختند ** ز آن سخنها عالمی را سوختند
A single word lays waste a (whole) world, turns dead foxes into lions.
عالمی را یک سخن ویران کند ** روبهان مرده را شیران کند
Spirits in their original nature have the (life-giving) breath of Jesus, (but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.
جانها در اصل خود عیسی دمند ** یک زمان زخمند و گاهی مرهمند
If the (bodily) screen were removed from the spirits, the speech of every spirit would be like (the breath of) the Messiah.
گر حجاب از جانها برخاستی ** گفت هر جانی مسیح آساستی
If you wish to utter words like sugar, refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh).1600
گر سخن خواهی که گویی چون شکر ** صبر کن از حرص و این حلوا مخور
Self-control is the thing desired by the intelligent; sweetmeat is what children long for.
هر که صبر آورد گردون بر رود ** هر که حلوا خورد واپس‌‌تر رود
Commentary on the saying of Farídu’ddín ‘Attár, -may God sanctify his spirit- “Thou art a sensualist: O heedless one, drink blood (mortify thyself) amidst the dust (of thy bodily existence), For if the spiritualist drink a poison, it will be (to him as) an antidote.”
تفسیر قول فرید الدین عطار قدس الله روحه: تو صاحب نفسی ای غافل میان خاک خون می‌‌خور که صاحب دل اگر زهری خورد آن انگبین باشد
It does not harm the spiritualist (saint) though he drink deadly poison for all to see,
صاحب دل را ندارد آن زیان ** گر خورد او زهر قاتل را عیان
Because he has attained to (spiritual) health and has been set free from (the need for) abstinence, (while) the poor seeker (of God) is (still) in the (state of) fever.
ز آن که صحت یافت و از پرهیز رست ** طالب مسکین میان تب در است
The Prophet said, "O seeker of the (Divine) allowance (bounty), do not contend with anyone who is sought.".1605
گفت پیغمبر که ای مرد جری ** هان مکن با هیچ مطلوبی مری
In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!
در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.
چون نه‌‌ای سباح و نه دریاییی ** در میفکن خویش از خود راییی
He (the saint) brings red roses from the fire, from losses he brings gain to the surface.
او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد