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2
1551-1600

  • The gaze (of him) that surveys this ebb and flow pierces from the inauspicious influence to the auspicious.
  • آن نظر که بنگرد این جر و مد ** او ز نحسی سوی سعدی نقب زد

  • He (God) continually turns you from one state (of feeling) to another, manifesting opposite by means of opposite in the change,
  • ز آن همی‏گرداندت حالی به حال ** ضد به ضد پیدا کنان در انتقال‏

  • For the purpose that fear of the left hand side may bring to birth in you the delight of “He causes the (blessed) men to hope for the right hand side,”
  • تا که خوفت زاید از ذات الشمال ** لذت ذات الیمین یرجی الرجال‏

  • So that you may have two wings (fear and hope); for the bird that has (only) one wing is unable to fly, O excellent (reader).
  • تا دو پر باشی که مرغ یک پره ** عاجز آید از پریدن ای سره‏

  • (O God), either let me not come to speech (at all), or give me leave to tell (the whole) to the end. 1555
  • یا رها کن تا نیایم در کلام ** یا بده دستور تا گویم تمام‏

  • But if Thou willest neither this nor that, ’tis Thine to command: how should any one know what Thou intendest?
  • ور نه این خواهی نه آن فرمان تراست ** کس چه داند مر ترا مقصد کجاست‏

  • One must needs have the spirit of Abraham to see in the fire Paradise and its palaces by the light (of mystic knowledge);
  • جان ابراهیم باید تا به نور ** بیند اندر نار فردوس و قصور

  • And mount step by step above the moon and the sun, lest he remain like the door-ring fastened on the door;
  • پایه پایه بر رود بر ماه و خور ** تا نماند همچو حلقه بند در

  • And, like the Friend, pass beyond the Seventh Heaven, saying, “I love not them that set.”
  • چون خلیل از آسمان هفتمین ** بگذرد که لا أحب الآفلین‏

  • This bodily world is deceptive, save to him that has escaped from lust. 1560
  • این جهان تن غلط انداز شد ** جز مر آن را کاو ز شهوت باز شد

  • Conclusion of (the story) how the (other) retainers envied the favourite slave.
  • تتمه‏ی حسد آن حشم بر آن غلام خاص‏

  • The story of the King and the amirs and their envy of the favourite slave and lord of wisdom
  • قصه‏ی شاه و امیران و حسد ** بر غلام خاص و سلطان خرد

  • Has been left far (behind) on account of the powerful attraction of the discourse.(Now) we must turn back and conclude it.
  • دور ماند از جر جرار کلام ** باز باید گشت و کرد آن را تمام‏

  • The happy and fortunate gardener of the (Divine) kingdom — how should not he know one tree from another?
  • باغبان ملک با اقبال و بخت ** چون درختی را نداند از درخت‏

  • The tree that is bitter and reprobate, and the tree whose one is (as) seven hundred (of the other)—
  • آن درختی را که تلخ و رد بود ** و آن درختی که یکش هفصد بود

  • How, in rearing (them), should he deem (them) equal, when he beholds them with the eye (that is conscious) of the end, 1565
  • کی برابر دارد اندر تربیت ** چون ببیندشان به چشم عاقبت‏

  • (And knows) what (different) fruit those trees will ultimately bear, though at this moment they are alike in appearance'?
  • کان درختان را نهایت چیست بر ** گر چه یکسانند این دم در نظر

  • The Shaykh who has become seeing by the light of God has become acquainted with the end and the beginning.
  • شیخ کاو ینظر بنور الله شد ** از نهایت وز نخست آگاه شد

  • He has shut for God's sake the eye that sees the stable the world); he has opened, in priority, the eye that sees the en .
  • چشم آخر بین ببست از بهر حق ** چشم آخر بین گشاد اندر سبق‏

  • Those envious ones were bad trees; they were ill-fortuned ones of bitter stock.
  • آن حسودان بد درختان بوده‏اند ** تلخ گوهر شور بختان بوده‏اند

  • They were boiling and foaming with envy, and were starting plots m secret, 1570
  • از حسد جوشان و کف می‏ریختند ** در نهانی مکر می‏انگیختند

  • That they might behead the favourite slave and tear up his root from the world;
  • تا غلام خاص را گردن زنند ** بیخ او را از زمانه بر کنند

  • (But) how should he perish, since the King was his soul, and his root was under the protection of God?
  • چون شود فانی چو جانش شاه بود ** بیخ او در عصمت الله بود

  • The King had become aware of those secret thoughts, (but) like Bú Bakr-i Rabábí he kept silence.
  • شاه از آن اسرار واقف آمده ** همچو بو بکر ربابی تن زده‏

  • In (viewing) the spectacle of the hearts of (those) evil-natured ones he was clapping his hands (derisively) at those potters (schemers).
  • در تماشای دل بد گوهران ** می‏زدی خنبک بر آن کوزه‏گران‏

  • Some cunning people devise stratagems to get the King into a beer-jug; 1575
  • مکر می‏سازند قومی حیله‏مند ** تا که شه را در فقاعی در کنند

  • (But) a King (so) exceedingly grand and illimitable—how should He be contained in a beer jug, O asses?
  • پادشاهی بس عظیمی بی‏کران ** در فقاعی کی بگنجد ای خران‏

  • They knitted a net for the King; (yet) after all, they (had) learnt this contrivance from Him.
  • از برای شاه دامی دوختند ** آخر این تدبیر از او آموختند

  • Ill-starred is the pupil that begins rivalry with his master and comes forward (to contend with him).
  • نحس شاگردی که با استاد خویش ** همسری آغازد و آید به پیش‏

  • With what master? The master of the world, to whom the manifest and the occult are alike;
  • با کدام استاد استاد جهان ** پیش او یکسان و هویدا و نهان‏

  • Whose eyes have become seeing by the light of God and have rent the veils of ignorance. 1580
  • چشم او ینظر بنور الله شده ** پرده‏های جهل را خارق بده‏

  • (Making) a veil of (his) heart, (which is as) full of holes as an old blanket, he (the disciple) puts it on in the presence of that Sage.
  • از دل سوراخ چون کهنه گلیم ** پرده‏ای بندد به پیش آن حکیم‏

  • The veil laughs at him with a hundred mouths, every mouth having become a slit (open) to that (master). [The veil laughs at him with a hundred mouths, every mouth having become (like) a slit (vulva) in the thighs (of a woman).]
  • پرده می‏خندد بر او با صد دهان ** هر دهانی گشته اشکافی بر آن‏

  • The master says to the disciple, "O you who are less than a dog, have you no faithfulness to me?
  • گوید آن استاد مر شاگرد را ** ای کم از سگ نیستت با من وفا

  • Even suppose I am not a master and an iron-breaker, suppose I am a disciple like yourself and blind of heart,
  • خود مرا استا مگیر آهن گسل ** همچو خود شاگرد گیر و کوردل‏

  • Have not you help in spirit and mind from me? Without me no water is set flowing for you. 1585
  • نه از منت یاری است در جان و روان ** بی‏منت آبی نمی‏گردد روان‏

  • Therefore my heart is the factory of your fortune: why would you break this factory, O unrighteous one?"
  • پس دل من کارگاه بخت تست ** چه شکنی این کارگاه ای نادرست‏

  • You may say that you kindle the flame (of rivalry) against him in secret (not openly); but is there not a window between heart and heart?
  • گویی‏اش پنهان زنم آتش زنه ** نه به قلب از قلب باشد روزنه‏

  • After all, he sees your thought through the window: your heart gives testimony as to what you are meditating.
  • آخر از روزن ببیند فکر تو ** دل گواهی می‏دهد زین ذکر تو

  • Suppose that, from kindness, he does not rebuke you to your face, (and that) whatever you say, he smiles and says "Yes"
  • گیر در رویت نمالد از کرم ** هر چه گویی خندد و گوید نعم‏

  • He does not smile from pleasure at your stroking (flattering him); he smiles at that (concealed) thought of yours. 1590
  • او نمی‏خندد ز ذوق مالشت ** او همی‏خندد بر آن اسگالشت‏

  • So a deceit is paid with a deceit: strike with a cup, (and you) get struck with a jug—serve you right!
  • پس خداعی را خداعی شد جزا ** کاسه زن کوزه بخور اینک سزا

  • Were his smile at you one of approval, hundreds of thousands of flowers would blossom for you.
  • گر بدی با تو و را خنده‏ی رضا ** صد هزاران گل شکفتی مر ترا

  • When his heart works (for you) in approval, deem it (to be) a sun entering Aries,
  • چون دل او در رضا آرد عمل ** آفتابی دان که آید در حمل‏

  • Because of whom both the day and the spring smile, and blossoms and green fields are mingled together,
  • زو بخندد هم نهار و هم بهار ** در هم آمیزد شکوفه و سبزه‏زار

  • And myriads of nightingales and ringdoves pour their song into the unplenished world. 1595
  • صد هزاران بلبل و قمری نوا ** افکنند اندر جهان بی‏نوا

  • When you see the leaves of your spirit yellow and black; how know you not the anger of the King?
  • چون که برگ روح خود زرد و سیاه ** می‏ببینی چون ندانی خشم شاه‏

  • The King's sun, in the (zodiacal) sign of reproach, makes faces black as a piece of roasted meat.
  • آفتاب شاه در برج عتاب ** می‏کند روها سیه همچون کباب‏

  • Our souls are leaves for that Mercury (to write on): that white and black (writing) is our standard (criterion).
  • آن عطارد را ورقها جان ماست ** آن سپیدی و آن سیه میزان ماست‏

  • Again, he writes a patent in red and green, that (our) spirits may be delivered from melancholy and despair.
  • باز منشوری نویسد سرخ و سبز ** تا رهند ارواح از سودا و عجز

  • Red and green are Spring's cancellation (of winter); in regard (to their significance they are) like the (coloured) lines of the rainbow. 1600
  • سرخ و سبز افتاد نسخ نو بهار ** چون خط قوس و قزح در اعتبار

  • How reverence for the message of Solomon, on whom be peace, was reflected in the heart of Bilqís from the despicable form of the hoopoe.
  • عکس تعظیم پیغام سلیمان علیه السلام در دل بلقیس از صورت حقیر هدهد