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1
1680-1729

  • I dare not expound the whole of this (subject): hindrance thereto is coming from those who are at the centre. 1680
  • من تمام این نیارم گفت از آن ** منع می‌‌آید ز صاحب مرکزان‌‌

  • Inasmuch as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint), and he comes at their call for help,
  • چون فراموشی خلق و یادشان ** با وی است و او رسد فریادشان‌‌

  • Every night that glorious one is emptying from their hearts hundreds of thousands of good and evil (thoughts),
  • صد هزاران نیک و بد را آن بهی ** می‌‌کند هر شب ز دلهاشان تهی‌‌

  • (While) in the daytime he is filling their hearts therewith— he is filling those oyster-shells with pearls.
  • روز دلها را از آن پر می‌‌کند ** آن صدفها را پر از در می‌‌کند

  • By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).
  • آن همه اندیشه‌‌ی پیشانها ** می‌‌شناسند از هدایت جانها

  • Your handicraft and skill come (back) to you, that they may open to you the door of (ways and) means. 1685
  • پیشه و فرهنگ تو آید به تو ** تا در اسباب بگشاید به تو

  • The goldsmith's craft did not go to the ironsmith; the disposition of the good-natured man did not go to the disagreeable one.
  • پیشه زرگر به آهنگر نشد ** خوی این خوش خو به آن منکر نشد

  • On the day of Resurrection the handicrafts and dispositions will come, like articles of property, to the claimant (owner).
  • پیشه‌‌ها و خلقها همچون جهیز ** سوی خصم آیند روز رستخیز

  • After sleep also, the handicrafts and dispositions come back in haste to him that claims them as his.
  • پیشه‌‌ها و خلقها از بعد خواب ** واپس آید هم به خصم خود شتاب‌‌

  • At the hour of dawn the handicrafts and thoughts went to the same place where that good and evil (formerly) were.
  • پیشه‌‌ها و اندیشه‌‌ها در وقت صبح ** هم بدانجا شد که بود آن حسن و قبح‌‌

  • Like carrier pigeons, they bring things useful (to know) from (other) cities to their own city. 1690
  • چون کبوترهای پیک از شهرها ** سوی شهر خویش آرد بهرها

  • How the parrot heard what those parrots had done, and died in the cage, and how the merchant made lament for her.
  • شنیدن آن طوطی حرکت آن طوطیان و مردن آن طوطی در قفس و نوحه‌‌ی خواجه بر وی‌‌

  • When the bird heard what that (other) parrot had done, thereupon she trembled, fell, and became cold.
  • چون شنید آن مرغ کان طوطی چه کرد ** پس بلرزید اوفتاد و گشت سرد

  • The merchant, seeing her thus fallen, sprang up and dashed his cap on the ground.
  • خواجه چون دیدش فتاده همچنین ** بر جهید و زد کله را بر زمین‌‌

  • When he saw her in this guise and in this state, the merchant sprang up and tore the breast of his garment.
  • چون بدین رنگ و بدین حالش بدید ** خواجه بر جست و گریبان را درید

  • He said, “O beautiful parrot with thy sweet cry, what is this that has happened to thee? Why hast thou become like this?
  • گفت ای طوطی خوب خوش حنین ** این چه بودت این چرا گشتی چنین‌‌

  • Oh, alas for my sweet-voiced bird! Oh, alas for my bosom-friend and confidant! 1695
  • ای دریغا مرغ خوش آواز من ** ای دریغا هم دم و هم راز من‌‌

  • Oh, alas for my melodious bird, the wine of my spirit and my garden and my sweet basil!
  • ای دریغا مرغ خوش الحان من ** راح روح و روضه و ریحان من‌‌

  • Had Solomon possessed a bird like this, how indeed should he have become occupied with those (other) birds?
  • گر سلیمان را چنین مرغی بدی ** کی خود او مشغول آن مرغان شدی‌‌

  • Oh, alas for the bird which I gained cheaply, and (so) soon turned my face away from her countenance!
  • ای دریغا مرغ کارزان یافتم ** زود روی از روی او بر تافتم‌‌

  • O tongue, thou art a great damage (very injurious) to mankind, (but) since thou art speaking, what should I say to thee?
  • ای زبان تو بس زیانی بر وری ** چون تویی گویا چه گویم من ترا

  • O tongue, thou art both the fire and the stack: how long wilt thou dart this fire upon this stack? 1700
  • ای زبان هم آتش و هم خرمنی ** چند این آتش در این خرمن زنی‌‌

  • Secretly my soul is groaning because of thee, although it is doing whatsoever thou biddest it.
  • در نهان جان از تو افغان می‌‌کند ** گر چه هر چه گویی‌‌اش آن می‌‌کند

  • O tongue, thou art a treasure without end. O tongue, thou art also a disease without remedy.
  • ای زبان هم گنج بی‌‌پایان تویی ** ای زبان هم رنج بی‌‌درمان تویی‌‌

  • Thou art at once a whistle and decoy for birds, and a comforter in the desolation of absence (from the Beloved).
  • هم صفیر و خدعه‌‌ی مرغان تویی ** هم انیس وحشت هجران تویی‌‌

  • How long wilt thou grant me mercy, O merciless one, O thou who hast drawn the bow to take vengeance on me?
  • چند امانم می‌‌دهی ای بی‌‌امان ** ای تو زه کرده به کین من کمان‌‌

  • Lo, thou hast made my bird fly away. Do not browse (any more) in the pasture of injustice! 1705
  • نک بپرانیده ای مرغ مرا ** در چراگاه ستم کم کن چرا

  • Either answer me or give redress or mention to me (what will be) the means of (producing) joy.
  • یا جواب من بگو یا داد ده ** یا مرا ز اسباب شادی یاد ده‌‌

  • Oh, alas for my darkness-consuming light! Oh, alas for my day-enkindling dawn!
  • ای دریغا نور ظلمت سوز من ** ای دریغا صبح روز افروز من‌‌

  • Oh, alas for my bird of goodly flight, that has flown from my end (my last state) to my beginning (my first state).
  • ای دریغا مرغ خوش پرواز من ** ز انتها پریده تا آغاز من‌‌

  • The ignorant man is in love with pain unto everlasting. Arise and read (in the Qur’án) I swear as far as (the words) in trouble.
  • عاشق رنج است نادان تا ابد ** خیز لا أقسم بخوان تا فی کبد

  • With thy face I was free from trouble, and in thy river I was unsoiled by froth. 1710
  • از کبد فارغ بدم با روی تو ** وز زبد صافی بدم در جوی تو

  • These cries of ‘Alas’ are (caused by) the phantasy (idea) of seeing (the Beloved) and (by) separation from my present existence.
  • این دریغاها خیال دیدن است ** وز وجود نقد خود ببریدن است‌‌

  • ’Twas the jealousy of God, and there is no device against God: where is a heart that is not (shattered) in a hundred pieces by God's love?
  • غیرت حق بود و با حق چاره نیست ** کو دلی کز حکم حق صد پاره نیست‌‌

  • The jealousy (of God) is this, that He is other than all things, that He is beyond explanation and the noise of words.
  • غیرت آن باشد که او غیر همه ست ** آن که افزون از بیان و دمدمه ست‌‌

  • Oh, alas! Would that my tears were an ocean, that they might be strewn as an offering to the fair charmer!
  • ای دریغا اشک من دریا بدی ** تا نثار دل بر زیبا بدی‌‌

  • My parrot, my clever-headed bird, the interpreter of my thought and inmost consciousness, 1715
  • طوطی من مرغ زیرکسار من ** ترجمان فکرت و اسرار من‌‌

  • She has told me from the first, that I might remember it, whatsoever should come to me as my allotted portion of right and wrong.”
  • هر چه روزی داد و ناداد آیدم ** او ز اول گفته تا یاد آیدم‌‌

  • The parrot whose voice comes from (Divine) inspiration and whose beginning was before the beginning of existence—
  • طوطیی کاید ز وحی آواز او ** پیش از آغاز وجود آغاز او

  • That parrot is hidden within thee: thou hast seen the reflexion of her upon this and that (the things of the phenomenal world).
  • اندرون تست آن طوطی نهان ** عکس او را دیده تو بر این و آن‌‌

  • She takes away thy joy, and because of her thou art rejoicing: thou receivest injury from her as though it were justice.
  • می‌‌برد شادیت را تو شاد از او ** می‌‌پذیری ظلم را چون داد از او

  • O thou who wert burning the soul for the body's sake, thou hast burned (destroyed) the soul and illumined (delighted) the body. 1720
  • ای که جان را بهر تن می‌‌سوختی ** سوختی جان را و تن افروختی‌‌

  • I am burning (with love of God): does any one want tinder, let him set his rubbish ablaze with fire from me.
  • سوختم من سوخته خواهد کسی ** تا ز من آتش زند اندر خسی‌‌

  • Inasmuch as tinder is combustible, take tinder that catches fire (readily).
  • سوخته چون قابل آتش بود ** سوخته بستان که آتش کش بود

  • O alas, O alas, O alas that such a moon became hidden under the clouds!
  • ای دریغا ای دریغا ای دریغ ** کانچنان ماهی نهان شد زیر میغ‌‌

  • How should I utter a word?—for the fire in my heart is grown fierce, the lion of separation (from the Beloved) has become raging and blood-shedding.
  • چون زنم دم کاتش دل تیز شد ** شیر هجر آشفته و خون ریز شد

  • One that even when sober is violent and furious, how will it be when he takes the wine-cup in his hand? 1725
  • آن که او هوشیار خود تند است و مست ** چون بود چون او قدح گیرد به دست‌‌

  • The furious Lion who is beyond description is too great for (cannot be contained in) the wide expanse of the meadow.
  • شیر مستی کز صفت بیرون بود ** از بسیط مرغزار افزون بود

  • I am thinking of rhymes, and my Sweetheart says to me, “Do not think of aught except vision of Me.
  • قافیه اندیشم و دل دار من ** گویدم مندیش جز دیدار من‌‌

  • Sit at thy ease, My rhyme-meditating (friend): in My presence thou art rhymed with (attached to) felicity.
  • خوش نشین ای قافیه اندیش من ** قافیه‌‌ی دولت تویی در پیش من‌‌

  • What are words that thou shouldst think of them? What are words? Thorns in the hedge of the vineyard.
  • حرف چه بود تا تو اندیشی از آن ** حرف چه بود خار دیوار رزان‌‌