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1
1813-1862

  • 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

  • Was not the fire a fortress for Abraham, so that it raised smoke (sighs of despair) from the heart of Nimrod?
  • آتش ابراهیم را نی قلعه بود ** تا بر آورد از دل نمرود دود

  • Did not the mountain call Yahyá (John the Baptist) to itself and drive off his pursuers with blows of stone?
  • کوه یحیی را نه سوی خویش خواند ** قاصدانش را به زخم سنگ راند

  • “O Yahyá,” it said, “come, take refuge in me, that I may be thy shelter from the sharp sword.”
  • گفت ای یحیی بیا در من گریز ** تا پناهت باشم از شمشیر تیز

  • How the parrot bade farewell to the merchant and flew away.
  • وداع کردن طوطی خواجه را و پریدن‌‌

  • The parrot gave him one or two counsels devoid of hypocrisy and after that bade him the farewell of parting. 1845
  • یک دو پندش داد طوطی بی‌‌نفاق ** بعد از آن گفتش سلام الفراق‌‌

  • The merchant said to her, “Go, God protect thee! Just now thou hast shown to me a new Way.”
  • خواجه گفتش فی أمان الله برو ** مر مرا اکنون نمودی راه نو

  • Said the merchant to himself, “This is the counsel for me; I will take her Way, for this Way is shining with light.
  • خواجه با خود گفت کاین پند من است ** راه او گیرم که این ره روشن است‌‌

  • How should my soul be meaner than the parrot? The soul ought to follow a good track like this.”
  • جان من کمتر ز طوطی کی بود ** جان چنین باید که نیکو پی بود

  • The harmfulness of being honoured by the people and of becoming conspicuous.
  • مضرت تعظیم خلق و انگشت نمای شدن‌‌

  • The body is cage-like: the body, amidst the cajoleries of those who come in and go out, became a thorn to the soul.
  • تن قفس شکل است تن شد خار جان ** در فریب داخلان و خارجان‌‌

  • This one says to him, “I will be thy confidant,” and that one says, “Nay, I am thy partner.” 1850
  • اینش گوید من شوم هم راز تو ** و آنش گوید نی منم انباز تو

  • This one says to him, “There is none in existence like thee for beauty and eminence and for kindness and liberality.”
  • اینش گوید نیست چون تو در وجود ** در جمال و فضل و در احسان و جود

  • That one says to him, “Both the worlds are thine, all our souls are thy soul's parasites.”
  • آنش گوید هر دو عالم آن تست ** جمله جانهامان طفیل جان تست‌‌

  • When he sees the people intoxicated with (desire for) him, because of arrogance he loses self-control.
  • او چو بیند خلق را سر مست خویش ** از تکبر می‌‌رود از دست خویش‌‌

  • He does not know that the Devil has cast thousands like him into the water of the river (of destruction).
  • او نداند که هزاران را چو او ** دیو افکنده ست اندر آب جو

  • The world's flattery and hypocrisy is a sweet morsel: eat less of it (eat it not), for it is a morsel full of fire. 1855
  • لطف و سالوس جهان خوش لقمه‌‌ای است ** کمترش خور کان پر آتش لقمه‌‌ای است‌‌

  • Its fire is hidden and its taste is manifest: its smoke becomes visible in the end.
  • آتشش پنهان و ذوقش آشکار ** دود او ظاهر شود پایان کار

  • Do not say, “How should I swallow that praise? He is speaking from desire (for reward): I am on his track (and see quite well what he is after).”
  • تو مگو آن مدح را من کی خورم ** از طمع می‌‌گوید او پی می‌‌برم‌‌

  • If your belauder should satirise you in public, your heart would burn for (many) days on account of those scorches (of vituperation).
  • مادحت گر هجو گوید بر ملا ** روزها سوزد دلت ز آن سوزها

  • Although you know that he (only) said it in disappointment because the hopes he had of you brought him no gain,
  • گر چه دانی کاو ز حرمان گفت آن ** کان طمع که داشت از تو شد زیان‌‌

  • (Yet) the effect thereof is remaining within you. The same experience happens to you in the case of praise. 1860
  • آن اثر می‌‌ماندت در اندرون ** در مدیح این حالتت هست آزمون‌‌

  • The effect of that too lasts for many days and becomes a source of arrogance and deception of the soul,
  • آن اثر هم روزها باقی بود ** مایه‌‌ی کبر و خداع جان شود

  • But it does not show itself, because praise is sweet; (in the case of blame) the evil shows itself, because blame is bitter.
  • لیک ننماید چو شیرین است مدح ** بد نماید ز آن که تلخ افتاد قدح‌‌