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1
1771-1820

  • To speak in parables, God's jealousy is the wheat, (while) men's jealousy is the straw in the stack.
  • غیرت حق بر مثل گندم بود ** کاه خرمن غیرت مردم بود

  • Know that the root of (all) jealousies is in God: those of mankind are an offshoot from God, without resemblance (being implied).
  • اصل غیرتها بدانید از اله ** آن خلقان فرع حق بی‌‌اشتباه‌‌

  • I will leave the explanation of this and will begin to complain of the cruelty of that fickle Beauty.
  • شرح این بگذارم و گیرم گله ** از جفای آن نگار ده دله‌‌

  • I wail because wailings are pleasant to Him: He wants from the two worlds wailing and grief.
  • نالم ایرا ناله‌‌ها خوش آیدش ** از دو عالم ناله و غم بایدش‌‌

  • How should I not wail bitterly on account of His deceit, since I am not in the circle of those intoxicated with Him? 1775
  • چون ننالم تلخ از دستان او ** چون نیم در حلقه‌‌ی مستان او

  • How shall I not be like night, without His day and without the favour of His day-illuming countenance?
  • چون نباشم همچو شب بی‌‌روز او ** بی‌‌وصال روی روز افروز او

  • His unsweetness is sweet in my soul: may my soul be sacrificed to the Beloved who grieves my heart!
  • ناخوش او خوش بود در جان من ** جان فدای یار دل رنجان من‌‌

  • I am in love with my grief and pain for the sake of pleasing my peerless King.
  • عاشقم بر رنج خویش و درد خویش ** بهر خشنودی شاه فرد خویش‌‌

  • I make the dust of sorrow a salve for mine eye, that the two seas of mine eyes may be filled with pearls.
  • خاک غم را سرمه سازم بهر چشم ** تا ز گوهر پر شود دو بحر چشم‌‌

  • The tears which people shed for His sake are pearls—and people think they are tears. 1780
  • اشک کان از بهر او بارند خلق ** گوهر است و اشک پندارند خلق‌‌

  • I am complaining of the Soul of the soul, (but in truth) I am not complaining: I am (only) relating.
  • من ز جان جان شکایت می‌‌کنم ** من نیم شاکی روایت می‌‌کنم‌‌

  • My heart is saying, “I am tormented by Him,” and I have (long) been laughing at its poor pretence.
  • دل همی‌‌گوید کز او رنجیده‌‌ام ** وز نفاق سست می‌‌خندیده‌‌ام‌‌

  • Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!
  • راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان‌‌

  • Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?
  • آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست‌‌

  • O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman, 1785
  • ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن‌‌

  • When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).
  • مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی‌‌

  • Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,
  • این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی‌‌

  • That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.
  • تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند

  • All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!
  • این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن‌‌

  • The body can see Thee (only) in bodily fashion: it fancies (pictures to itself) Thy sadness or laughter. 1790
  • جسم جسمانه تواند دیدنت ** در خیال آرد غم و خندیدنت‌‌

  • Do not say that the heart that is bound (conditioned) by (such bodily attributes as) sadness and laughter is worthy of seeing Thee (as Thou really art).
  • دل که او بسته‌‌ی غم و خندیدن است ** تو مگو کاو لایق آن دیدن است‌‌

  • He who is bound by sadness and laughter is living by means of these two borrowed (transient and unreal) things.
  • آن که او بسته‌‌ی غم و خنده بود ** او بدین دو عاریت زنده بود

  • In the verdant garden of Love, which is without end, there are many fruits besides sorrow and joy.
  • باغ سبز عشق کاو بی‌‌منتهاست ** جز غم و شادی در او بس میوه‌‌هاست‌‌

  • Love is higher than these two states of feeling: without spring and without autumn it is (ever) green and fresh.
  • عاشقی زین هر دو حالت برتر است ** بی‌‌بهار و بی‌‌خزان سبز و تر است‌‌

  • Pay the tithe on Thy fair face, O Beauteous One: relate the story of the soul that is rent in pieces, 1795
  • ده زکات روی خوب ای خوب رو ** شرح جان شرحه شرحه باز گو

  • For by the coquetry of a glance One who is given to glancing amorously has branded my heart anew.
  • کز کرشم غمزه‌‌ی غمازه‌‌ای ** بر دلم بنهاد داغی تازه‌‌ای‌‌

  • I absolved Him if He shed my blood: I was saying, “It is lawful (I absolve Thee),” and He was fleeing (from me).
  • من حلالش کردم از خونم بریخت ** من همی‌‌گفتم حلال او می‌‌گریخت‌‌

  • Since Thou art fleeing from the lament of those who are (as) dust, why pourest Thou sorrow on the hearts of the sorrowful?
  • چون گریزانی ز ناله‌‌ی خاکیان ** غم چه ریزی بر دل غمناکیان‌‌

  • O Thou, whom every dawn that shone from the East found overflowing (with abundant grace) like the bright fountain (of the sun),
  • ای که هر صبحی که از مشرق بتافت ** همچو چشمه‌‌ی مشرقت در جوش یافت‌‌

  • How didst Thou give (nothing but) evasion to Thy frenzied lover, O Thou the sugar of whose lips hath no price? 1800
  • چون بهانه دادی این شیدات را ** ای بهانه شکر لبهات را

  • O Thou who art a new soul to the old world, hear the cry (that comes) from my body (which is) without soul and heart.
  • ای جهان کهنه را تو جان نو ** از تن بی‌‌جان و دل افغان شنو

  • Leave the tale of the Rose! For God's sake set forth the tale of the Nightingale that is parted from the Rose!
  • شرح گل بگذار از بهر خدا ** شرح بلبل گو که شد از گل جدا

  • Our emotion is not caused by grief and joy, our consciousness is not related to fancy and imagination.
  • از غم و شادی نباشد جوش ما ** با خیال و وهم نبود هوش ما

  • There is another state (of consciousness), which is rare: do not thou disbelieve, for God is very mighty.
  • حالتی دیگر بود کان نادر است ** تو مشو منکر که حق بس قادر است‌‌

  • Do not judge from the (normal) state of man, do not abide in wrong-doing and in well-doing. 1805
  • تو قیاس از حالت انسان مکن ** منزل اندر جور و در احسان مکن‌‌

  • Wrong-doing and well-doing, grief and joy, are things that come into existence; those who come into existence die; God is their heir.
  • جور و احسان رنج و شادی حادث است ** حادثان میرند و حقشان وارث است‌‌

  • ’Tis dawn. O Thou who art the Dawn of the dawn and its Refuge, ask pardon (for me) of my Lord Husámu’ddín!
  • صبح شد ای صبح را پشت و پناه ** عذر مخدومی حسام الدین بخواه‌‌

  • Thou art He who asketh pardon of the Universal Mind and Soul, Thou art the Soul of the soul and the Splendour of the coral.
  • عذر خواه عقل کل و جان تویی ** جان جان و تابش مرجان تویی‌‌

  • The light of dawn has shone forth, and from Thy light we are engaged in drinking the morning-drink with the wine of Thy Mansúr.
  • تافت نور صبح و ما از نور تو ** در صبوحی با می منصور تو

  • Inasmuch as Thy gift keeps me thus (enravished), who (what) is (other) wine that it should bring me rapture? 1810
  • داده‌‌ی تو چون چنین دارد مرا ** باده که بود کاو طرب آرد مرا

  • Wine in ferment is a beggar suing for our ferment; Heaven in revolution is a beggar suing for our consciousness.
  • باده در جوشش گدای جوش ماست ** چرخ در گردش گدای هوش ماست‌‌

  • Wine became intoxicated with us, not we with it; the body came into being from us, not we from it.
  • باده از ما مست شد نی ما از او ** قالب از ما هست شد نی ما از او

  • We are as bees, and bodies are as wax (honeycomb): we have made the body, cell by cell, like wax.
  • ما چو زنبوریم و قالبها چو موم ** خانه خانه کرده قالب را چو موم‌‌

  • Reverting to the tale of the merchant who went to trade (in India).
  • رجوع به حکایت خواجه‌‌ی تاجر

  • This (discourse) is very long. Tell the story of the merchant, that we may see what happened to that good man.
  • بس دراز است این حدیث خواجه گو ** تا چه شد احوال آن مرد نکو

  • The merchant in fire (burning grief) and anguish and yearning was uttering a hundred distracted phrases like this, 1815
  • خواجه اندر آتش و درد و حنین ** صد پراکنده همی‌‌گفت این چنین‌‌

  • Now self-contradiction, now disdain, now supplication, now passion for reality, now metaphor (unreality).
  • گه تناقض گاه ناز و گه نیاز ** گاه سودای حقیقت گه مجاز

  • The drowning man suffers an agony of soul and clutches at every straw.
  • مرد غرقه گشته جانی می‌‌کند ** دست را در هر گیاهی می‌‌زند

  • For fear of (losing) his head (life), he flings about (both) hand and foot to see whether any one will take his hand (help him) in peril.
  • تا کدامش دست گیرد در خطر ** دست و پایی می‌‌زند از بیم سر

  • The Friend loves this agitation: it is better to struggle vainly than to lie still.
  • دوست دارد یار این آشفتگی ** کوشش بی‌‌هوده به از خفتگی‌‌

  • He who is the King (of all) is not idle, (though) complaint from Him would be a marvel, for He is not ill. 1820
  • آن که او شاه است او بی‌‌کار نیست ** ناله از وی طرفه کاو بیمار نیست‌‌