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1
1792-1841

  • 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

  • For this reason said the Merciful (God), O son, “Every day He is (busy) in an affair,” O son.
  • بهر این فرمود رحمان ای پسر ** کل يوم هو فی شأن ای پسر

  • In this Way be thou ever scraping and scratching (exerting thyself to the utmost): until thy last breath do not be unoccupied for a moment,
  • اندر این ره می‌‌تراش و می‌‌خراش ** تا دم آخر دمی فارغ مباش‌‌

  • So that thy last breath may be a last breath in which the (Divine) favour is thy bosom-friend.
  • تا دم آخر دمی آخر بود ** که عنایت با تو صاحب سر بود

  • Whatsoever they strive (to do), whether man or woman, the ear and eye of the soul's King are at the window.
  • هر چه می‌‌کوشند اگر مرد و زن است ** گوش و چشم شاه جان بر روزن است‌‌

  • How the merchant cast the parrot out of the cage and how the dead parrot flew away.
  • برون انداختن مرد تاجر طوطی را از قفس و پریدن طوطی مرده‌‌

  • After that, he cast her out of the cage. The little parrot flew to a lofty bough. 1825
  • بعد از آنش از قفس بیرون فگند ** طوطیک پرید تا شاخ بلند

  • The dead parrot made such a (swift) flight as when the orient sun rushed onward.
  • طوطی مرده چنان پرواز کرد ** کافتاب از چرخ ترکی تاز کرد

  • The merchant was amazed at the action of the bird: without understanding he suddenly beheld the mysteries of the bird.
  • خواجه حیران گشت اندر کار مرغ ** بی‌‌خبر ناگه بدید اسرار مرغ‌‌

  • He lifted up his face and said, “O nightingale, give us profit (instruction) by explaining thy case.
  • روی بالا کرد و گفت ای عندلیب ** از بیان حال خودمان ده نصیب‌‌

  • What did she (the parrot) do there (in India), that thou didst learn, devise a trick, and burn us (with grief)”?
  • او چه کرد آن جا که تو آموختی ** ساختی مکری و ما را سوختی‌‌

  • The parrot said, “She by her act counselled me—‘Abandon thy charm of voice and thy affection (for thy master), 1830
  • گفت طوطی کاو به فعلم پند داد ** که رها کن لطف آواز و وداد

  • Because thy voice has brought thee into bondage’: she feigned herself dead for the sake of (giving me) this counsel,
  • ز آن که آوازت ترا در بند کرد ** خویشتن مرده پی این پند کرد

  • Meaning (to say), ‘O thou who hast become a singer to high and low, become dead like me, that thou mayst gain release.’”
  • یعنی ای مطرب شده با عام و خاص ** مرده شو چون من که تا یابی خلاص‌‌

  • If you are a grain, the little birds will peck you up; if you are a bud, the children will pluck you off.
  • دانه باشی مرغکانت بر چنند ** غنچه باشی کودکانت بر کنند

  • Hide the grain (bait), become wholly a snare; hide the bud, become the grass on the roof.
  • دانه پنهان کن بکلی دام شو ** غنچه پنهان کن گیاه بام شو

  • Any one who offers his beauty to auction, a hundred evil fates set out towards him (and overtake him). 1835
  • هر که داد او حسن خود را در مزاد ** صد قضای بد سوی او رو نهاد

  • (Evil) eyes and angers and envies pour upon his head, like water from waterskins.
  • چشمها و خشمها و رشکها ** بر سرش ریزد چو آب از مشکها

  • Foes tear him to pieces from jealousy; even friends take his lifetime away.
  • دشمنان او را ز غیرت می‌‌درند ** دوستان هم روزگارش می‌‌برند

  • He that was heedless of the sowing and the springtide, how should he know the value of this lifetime?
  • آن که غافل بود از کشت بهار ** او چه داند قیمت این روزگار

  • You must flee to the shelter of God's grace, who shed thousand fold grace upon (our) spirits,
  • در پناه لطف حق باید گریخت ** کاو هزاران لطف بر ارواح ریخت‌‌

  • That you may find a shelter. Then how (will you lack) shelter? Water and fire will become your army. 1840
  • تا پناهی یابی آن گه چون پناه ** آب و آتش مر ترا گردد سپاه‌‌

  • Did not the sea become a friend to Noah and Moses? Did it not become overbearing in vengeance against their enemies?
  • نوح و موسی را نه دریا یار شد ** نه بر اعداشان به کین قهار شد