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2
1572-1621

  • (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

  • Hundredfold mercy be on that Bilqís to whom God gave the intellect of a hundred men!
  • رحمت صد تو بر آن بلقیس باد ** که خدایش عقل صد مرده بداد

  • A hoopoe brought the letter with the (royal) sign-manual from Solomon—a few eloquent words.
  • هدهدی نامه بیاورد و نشان ** از سلیمان چند حرفی با بیان‏

  • (When) she read those pregnant sayings, she did not look with contempt on the messenger.
  • خواند او آن نکتهای با شمول ** با حقارت ننگرید اندر رسول‏

  • Her body saw him as a hoopoe, (but) her spirit saw him as the ‘Anqá; her senses saw him as a fleck of foam, (but) her heart saw him as the sea.
  • جسم هدهد دید و جان عنقاش دید ** حس چو کفی دید و دل دریاش دید

  • Because of these two-coloured (diverse) talismans (appearance and reality) the intellect is at war with the senses, as Mohammed with the likes of Abú Jahl. 1605
  • عقل با حس زین طلسمات دو رنگ ** چون محمد با ابو جهلان به جنگ‏

  • The infidels regarded Ahmad (Mohammed) as (only) a man, since they did not see in him (the Prophetic nature which was manifested by the miracle) the moon was cleft asunder.
  • کافران دیدند احمد را بشر ** چون ندیدند از وی انشق القمر

  • Throw dust on your sense-perceiving eye: the sensuous eye is the enemy of intellect and religion.
  • خاک زن در دیده‏ی حس بین خویش ** دیده‏ی حس دشمن عقل است و کیش‏

  • God has called the sensuous eye blind; He has said that it is an idolater and our foe,
  • دیده‏ی حس را خدا اعماش خواند ** بت پرستش گفت و ضد ماش خواند

  • Because it saw the foam and not the sea, because it saw the present and not to-morrow.
  • ز انکه او کف دید و دریا را ندید ** ز انکه حالی دید و فردا را ندید

  • The master of to-morrow and of the present (is) before it; (yet) of a (whole) treasure it sees only a groat. 1610
  • خواجه‏ی فردا و حالی پیش او ** او نمی‏بیند ز گنجی جز تسو

  • (If) a mote bring a message from yonder Sun, the sun would become a slave to that mote.
  • ذره‏ای ز آن آفتاب آرد پیام ** آفتاب آن ذره را گردد غلام‏

  • The drop that has become an envoy from the Sea of Unity— the seven seas would be captive to that drop.
  • قطره‏ای کز بحر وحدت شد سفیر ** هفت بحر آن قطره را باشد اسیر

  • If a handful of earth become His courier, His heavens will lay their heads (in homage) before His earth.
  • گر کف خاکی شود چالاک او ** پیش خاکش سر نهد افلاک او

  • Since the earth of Adam became God's courier, God's angels lay their heads (in worship) before His earth.
  • خاک آدم چون که شد چالاک حق ** پیش خاکش سر نهند املاک حق‏

  • Wherefore (was it), pray, that heaven was rent asunder? Because of one (spiritual) eye that an earthly creature opened. 1615
  • السماء انشقت آخر از چه بود ** از یکی چشمی که خاکی بر گشود

  • Earth, from its grossness, settles beneath water; (but) see how earth has sped beyond the empyrean!
  • خاک از دردی نشیند زیر آب ** خاک بین کز عرش بگذشت از شتاب‏

  • Know, then, that the subtlety (of water) is not (derived) from the water: ’tis only the gift of the Bounteous Originator.
  • آن لطافت پس بدان کز آب نیست ** جز عطای مبدع وهاب نیست‏

  • If He make air and fire low (in place), and if He let the thorn surpass the rose,
  • گر کند سفلی هوا و نار را ** ور ز گل او بگذراند خار را

  • He is the Ruler and (the One who said) God doeth what He willeth: from the very self of pain He raises the remedy.
  • حاکم است و یفعل الله ما یشاء ** کاو ز عین درد انگیزد دوا

  • If He make air and fire low (in place), and make (them assume the qualities of) darkness and grossness and heaviness, 1620
  • گر هوا و نار را سفلی کند ** تیرگی و دردی و ثقلی کند

  • And if He make earth and water high (in place), and make the path of heaven (to be) traversed by foot—
  • ور زمین و آب را علوی کند ** راه گردون را بپا مطوی کند