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2
1151-1200

  • Any one who believes this—’tis because of (his) foolishness: how is a slender little bird fit for (friendship with) royalty?
  • هر که این باور کند از ابلهی است ** مرغک لاغر چه در خورد شهی است‏

  • If the smallest owl should strike at his brain, where is succour for him from the King?”
  • کمترین جغد ار زند بر مغز او ** مر و را یاری‏گری از شاه کو

  • The falcon said, “If a single feather of mine be broken, the King of kings will uproot the (whole) owlery.
  • گفت باز ار یک پر من بشکند ** بیخ جغدستان شهنشه بر کند

  • What is an owl? Even if a falcon vex my heart and maltreat me,
  • جغد چه بود خود اگر بازی مرا ** دل برنجاند کند با من جفا

  • The King will heap up in every lowland and highland hundreds of thousands of stacks of falcons' heads. 1155
  • شه کند توده به هر شیب و فراز ** صد هزاران خرمن از سرهای باز

  • His favours keep watch over me; wherever I go, the King is (following) behind.
  • پاسبان من عنایات وی است ** هر کجا که من روم شه در پی است‏

  • The phantasy of me is abiding in the King's heart: sick (would be) the King's heart without the phantasy of me.
  • در دل سلطان خیال من مقیم ** بی‏خیال من دل سلطان سقیم‏

  • When the King bids me fly in His Way I fly up to the heart's zenith, like His beams.
  • چون بپراند مرا شه در روش ** می‏پرم بر اوج دل چون پرتوش‏

  • I fly as a moon and sun, I rend the curtains of the skies.
  • همچو ماه و آفتابی می‏پرم ** پرده‏های آسمانها می‏درم‏

  • The light of intellects is from my thought; the bursting forth of heaven (into existence) is from my original nature. 1160
  • روشنی عقلها از فکرتم ** انفطار آسمان از فطرتم‏

  • I am a falcon, and (yet) the humá becomes lost in amazement at me: who is an owl, that it should know my secret?
  • بازم و حیران شود در من هما ** جغد که بود تا بداند سر ما

  • For my sake the King bethought him of the prison (this world), and set free hundreds of thousands of those in bondage.
  • شه برای من ز زندان یاد کرد ** صد هزاران بسته را آزاد کرد

  • He made me familiar with the owls for a moment, and by means of my breath (words) he made the owls (to be) falcons.
  • یک دمم با جغدها دمساز کرد ** از دم من جغدها را باز کرد

  • Oh, happy (is) the owl that in my (soaring) flight (towards God) had the good fortune to apprehend my mystery.
  • ای خنک جغدی که در پرواز من ** فهم کرد از نیک بختی راز من‏

  • Cling to me, that ye may become exultant (enjoying bliss), (and that) ye may become royal falcons, although ye are owls. 1165
  • در من آویزید تا نازان شوید ** گر چه جغدانید شهبازان شوید

  • He that is dear to such a King—wheresoever he light, why should he be a stranger?
  • آن که باشد با چنان شاهی حبیب ** هر کجا افتد چرا باشد غریب‏

  • Any one for whose pain the King is the remedy—though he wail like the reed (flute), he is not without plenty.
  • هر که باشد شاه دردش را دوا ** گر چو نی نالد نباشد بی‏نوا

  • I am the owner of the (spiritual) kingdom, I am not a lickspittle: the King is beating the falcon-drum for me from the shore.
  • مالک ملکم نیم من طبل خوار ** طبل بازم می‏زند شه از کنار

  • My falcon-drum is the call, ‘Return!’ God is my witness in despite of adversary.
  • طبل باز من ندای ارجعی ** حق گواه من به رغم مدعی‏

  • I am not a congener of the King of kings—far be it from Him!—but I have light from Him in (His) self-manifestation. 1170
  • من نیم جنس شهنشه دور از او ** لیک دارم در تجلی نور از او

  • Homogeneity is not in respect of form and essence: water becomes homogeneous with earth in the plant.
  • نیست جنسیت ز روی شکل و ذات ** آب جنس خاک آمد در نبات‏

  • Wind (air) becomes homogeneous with fire in consistency; wine at last becomes homogeneous with the constitution (of the body).
  • باد جنس آتش آمد در قوام ** طبع را جنس آمده ست آخر مدام‏

  • Since my genus is not the genus of my King, my ego has passed away (faná) for the sake of His ego.
  • جنس ما چون نیست جنس شاه ما ** مای ما شد بهر مای او فنا

  • Inasmuch as my ego passed away, He remained alone: I roll at the feet of His horse, like dust.
  • چون فنا شد مای ما او ماند فرد ** پیش پای اسب او گردم چو گرد

  • The (individual) soul (self) became dust, and the (only) signs of it are the mark of His feet on its dust. 1175
  • خاک شد جان و نشانیهای او ** هست بر خاکش نشان پای او

  • Become dust at His feet for the sake of this mark, in order that you may become the crown on the head of the lofty.
  • خاک پایش شو برای این نشان ** تا شوی تاج سر گردن کشان‏

  • Let not my form beguile you: partake of my dessert before my departure.”
  • تا که نفریبد شما را شکل من ** نقل من نوشید پیش از نقل من‏

  • Oh, (there is) many a one whom the form waylaid: he aimed at the form (of the holy man) and (in reality) struck at God.
  • ای بسا کس را که صورت راه زد ** قصد صورت کرد و بر الله زد

  • After all, this soul is joined to the body, (but) has this soul any likeness to the body?
  • آخر این جان با بدن پیوسته است ** هیچ این جان با بدن مانند هست‏

  • The sparkle of the eye's light is paired with the fat; the light of the heart is hidden in a drop of blood; 1180
  • تاب نور چشم با پیه است جفت ** نور دل در قطره‏ی خونی نهفت‏

  • Joy (has its seat) in the kidneys, grief in the liver; intellect, (bright) as a candle, inside the brain in the head.
  • شادی اندر گرده و غم در جگر ** عقل چون شمعی درون مغز سر

  • These connexions are not without a how and a why, (but) as regards knowledge of the why (our) minds are impotent.
  • این تعلقها نه بی‏کیف است و چون ** عقلها در دانش چونی زبون‏

  • The Universal Soul came into contact with the partial (individual) soul, and the (latter) soul received from it a pearl and put it into its bosom.
  • جان کل با جان جزو آسیب کرد ** جان از او دری ستد در جیب کرد

  • Through that touch on its bosom the (individual) soul became pregnant, like Mary, with a heart-beguiling Messiah,
  • همچو مریم جان از آن آسیب جیب ** حامله شد از مسیح دل فریب‏

  • Not the Messiah who is (a traveller) on land and water, (but) the Messiah who is beyond (the limitation of) measuring (space). 1185
  • آن مسیحی نه که بر خشک و تر است ** آن مسیحی کز مساحت برتر است‏

  • So when the soul has been impregnated by the Soul of soul, by such a soul the world is impregnated.
  • پس ز جان جان چو حامل گشت جان ** از چنین جانی شود حامل جهان‏

  • Then the world gives birth to another world, and displays to this congregated people a place of congregation (for the realities which are raised to life).
  • پس جهان زاید جهان دیگری ** این حشر را وا نماید محشری‏

  • Though I should speak and recount till the Resurrection, I lack the power to describe this (spiritual) resurrection.
  • تا قیامت گر بگویم بشمرم ** من ز شرح این قیامت قاصرم‏

  • These sayings (of mine), indeed, are really an “O Lord” (a prayer addressed to God); the words are the lure for the breath of a sweet-lipped One.
  • این سخنها خود به معنی یا ربی است ** حرفها دام دم شیرین لبی است‏

  • How, then, should he (that seeks the answer) fail (to pray)? How should he be silent, inasmuch as “Here am I” is (always) coming in response to his “O Lord”? 1190
  • چون کند تقصیر پس چون تن زند ** چون که لبیکش به یا رب می‏رسد

  • It is a “Here am I” that you cannot hear, but can taste (feel and enjoy) from head to foot.
  • هست لبیکی که نتوانی شنید ** لیک سر تا پای بتوانی چشید

  • How the thirsty man threw bricks from the top of the wall into the stream of water.
  • کلوخ انداختن تشنه از سر دیوار در جوی آب

  • On the bank of the stream there was a high wall, and on the top of the wall a sorrowful thirsty man.
  • بر لب جو بود دیواری بلند ** بر سر دیوار تشنه‏ی دردمند

  • The wall hindered him from (reaching) the water; he was in distress for the water, like a fish.
  • مانعش از آب آن دیوار بود ** از پی آب او چو ماهی زار بود

  • Suddenly he threw a brick into the water: the noise of the water came to his ear like spoken words,
  • ناگهان انداخت او خشتی در آب ** بانگ آب آمد به گوشش چون خطاب‏

  • Like words spoken by a sweet and delicious friend: the noise of the water made him drunken as (though it were) wine. 1195
  • چون خطاب یار شیرین لذیذ ** مست کرد آن بانگ آبش چون نبیذ

  • From the pleasure of (hearing) the noise of the water, that sorely tried man began to hurl and tear off bricks from that place.
  • از صفای بانگ آب آن ممتحن ** گشت خشت انداز ز آن جا خشت‏کن‏

  • The water was making a noise, that is to say, (it was crying), “Hey, what is the advantage to you of this hurling a brick at me?”
  • آب می‏زد بانگ یعنی هی ترا ** فایده چه زین زدن خشتی مرا

  • The thirsty man said, “O water, I have two advantages: I will nowise refrain from this work.
  • تشنه گفت آیا مرا دو فایده است ** من از این صنعت ندارم هیچ دست‏

  • The first advantage is (my) hearing the noise of the water, which to thirsty men is (melodious) as a rebeck.
  • فایده‏ی اول سماع بانگ آب ** کاو بود مر تشنگان را چون رباب‏

  • The noise thereof has become (to me) like the noise of (the trumpet of) Isráfíl: by this (noise) life has been transferred (restored) to one (that was) dead; 1200
  • بانگ او چون بانگ اسرافیل شد ** مرده را زین زندگی تحویل شد