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2
1759-1808

  • I look not at the tongue and the speech; I look at the spirit and the state (of feeling).
  • ما زبان را ننگریم و قال را ** ما روان را بنگریم و حال را

  • I gaze into the heart (to see) whether it be lowly, though the words uttered be not lowly, 1760
  • ناظر قلبیم اگر خاشع بود ** گر چه گفت لفظ ناخاضع رود

  • Because the heart is the substance, speech (only) the accident; so the accident is subservient, the substance is the (real) object.
  • ز انکه دل جوهر بود گفتن عرض ** پس طفیل آمد عرض جوهر غرض‏

  • How much (more) of these phrases and conceptions and metaphors? I want burning, burning: become friendly with that burning!
  • چند ازین الفاظ و اضمار و مجاز ** سوز خواهم سوز با آن سوز ساز

  • Light up a fire of love in thy soul, burn thought and expression entirely (away)!
  • آتشی از عشق در جان بر فروز ** سربه‏سر فکر و عبارت را بسوز

  • O Moses, they that know the conventions are of one sort, they whose souls and spirits burn are of another sort.”
  • موسیا آداب دانان دیگرند ** سوخته جان و روانان دیگرند

  • To lovers there is a burning (which consumes them) at every moment: tax and tithe are not (imposed) on a ruined village. 1765
  • عاشقان را هر نفس سوزیدنی ست ** بر ده ویران خراج و عشر نیست‏

  • If he (the lover) speak faultily, do not call him faulty; and if the martyr be bathed in blood, do not wash him.
  • گر خطا گوید و را خاطی مگو ** گر بود پر خون شهید او را مشو

  • For martyrs, blood is better than water: this fault (committed by him) is better than a hundred right actions (of another).
  • خون شهیدان را ز آب اولی‏تر است ** این خطا از صد ثواب اولی‏تر است‏

  • Within the Ka‘ba the rule of the qibla does not exist: what matter if the diver has no snow-shoes?
  • در درون کعبه رسم قبله نیست ** چه غم ار غواص را پاچیله نیست‏

  • Do not seek guidance from the drunken: why dost thou order those whose garments are rent in pieces to mend them?
  • تو ز سر مستان قلاووزی مجو ** جامه چاکان را چه فرمایی رفو

  • The religion of Love is apart from all religions: for lovers, the (only) religion and creed is—God. 1770
  • ملت عشق از همه دینها جداست ** عاشقان را ملت و مذهب خداست‏

  • If the ruby have not a seal (graven on it), ’tis no harm: Love in the sea of sorrow is not sorrowful.
  • لعل را گر مهر نبود باک نیست ** عشق در دریای غم غمناک نیست‏

  • How the (Divine) revelation came to Moses, on whom be peace, excusing that shepherd.
  • وحی آمدن موسی را علیه السلام در عذر آن شبان‏

  • After that, God spake secretly in the inmost heart of Moses mysteries which cannot be spoken.
  • بعد از آن در سر موسی حق نهفت ** رازهایی کان نمی‏آید به گفت‏

  • Words were poured upon his heart: vision and speech were mingled together.
  • بر دل موسی سخنها ریختند ** دیدن و گفتن به هم آمیختند

  • How oft did he become beside himself and how oft return to himself! How oft did he fly from eternity to everlastingness!
  • چند بی‏خود گشت و چند آمد به خود ** چند پرید از ازل سوی ابد

  • If I should unfold (his tale) after this, ’tis foolishness (in me), because the explanation of this is beyond (our) understanding; 1775
  • بعد از این گر شرح گویم ابلهی است ** ز انکه شرح این ورای آگهی است‏

  • And if I should speak (thereof), ’twould root up (men's) minds; and if I should write (thereof), ’twould shatter many pens.
  • ور بگویم عقلها را بر کند ** ور نویسم بس قلمها بشکند

  • When Moses heard these reproaches from God, he ran into the desert in quest of the shepherd.
  • چون که موسی این عتاب از حق شنید ** در بیابان در پی چوپان دوید

  • He pushed on over the footprints of the bewildered man, he scattered dust from the skirt of the desert.
  • بر نشان پای آن سر گشته راند ** گرد از پرده‏ی بیابان بر فشاند

  • The footstep of a man distraught is, in truth, distinct from the footsteps of others:
  • گام پای مردم شوریده خود ** هم ز گام دیگران پیدا بود

  • (At) one step, (he moves) like the rook (straight) from top to bottom (of the chessboard); (at) one step he goes crossways, like the bishop; 1780
  • یک قدم چون رخ ز بالا تا نشیب ** یک قدم چون پیل رفته بر وریب‏

  • Now lifting his crest like a wave; now going on his belly like a fish;
  • گاه چون موجی بر افرازان علم ** گاه چون ماهی روانه بر شکم‏

  • Now writing (a description of) his state on some dust, like a geomancer who takes an omen by drawing lines (on earth or sand).
  • گاه بر خاکی نبشته حال خود ** همچو رمالی که رملی بر زند

  • At last he (Moses) overtook and beheld him; the giver of glad news said, “Permission has come (from God).
  • عاقبت دریافت او را و بدید ** گفت مژده ده که دستوری رسید

  • Do not seek any rules or method (of worship); say whatsoever your distressful heart desires.
  • هیچ آدابی و ترتیبی مجو ** هر چه می‏خواهد دل تنگت بگو

  • Your blasphemy is (the true) religion, and your religion is the light of the spirit: you are saved, and through you a (whole) world is in salvation. 1785
  • کفر تو دین است و دینت نور جان ** ایمنی و ز تو جهانی در امان‏

  • O you who are made secure by God doeth whatso He willeth, go, loose your tongue without regard (for what you say).”
  • ای معاف یفعل الله ما یشاء ** بی‏محابا رو زبان را بر گشا

  • He said, “O Moses, I have passed beyond that: I am now bathed in (my) heart's blood.
  • گفت ای موسی از آن بگذشته‏ام ** من کنون در خون دل آغشته‏ام‏

  • I have passed beyond the Lote-tree of the farthest bourn, I have gone a hundred thousand years' journey on the other side.
  • من ز سدره‏ی منتهی بگذشته‏ام ** صد هزاران ساله ز آن سو رفته‏ام‏

  • Thou didst ply the lash, and my horse shied, made a bound, and passed beyond the sky.
  • تازیانه بر زدی اسبم بگشت ** گنبدی کرد و ز گردون بر گذشت‏

  • May the Divine Nature be intimate with my human nature— blessings be on thy hand and on thine arm! 1790
  • محرم ناسوت ما لاهوت باد ** آفرین بر دست و بر بازوت باد

  • Now my state is beyond telling: this which I am telling is not my (real) state.”
  • حال من اکنون برون از گفتن است ** این چه می‏گویم نه احوال من است‏

  • You behold the image which is in a mirror: it is your (own) image, it is not the image of the mirror.
  • نقش می‏بینی که در آیینه‏ای است ** نقش تست آن نقش آن آیینه نیست‏

  • The breath which the flute-player puts into the flute—does it belong to the flute? No, it belongs to the man (the flute-player).
  • دم که مرد نایی اندر نای کرد ** در خور نای است نه در خورد مرد

  • Take good heed! Whether you speak praise (of God) or thanksgiving, know that it is even as the unseemly (words) of that shepherd.
  • هان و هان گر حمد گویی گر سپاس ** همچو نافرجام آن چوپان شناس‏

  • Though your praise is better in comparison with that, yet in relation to God it too is maimed (feeble). 1795
  • حمد تو نسبت بدان گر بهتر است ** لیک آن نسبت به حق هم ابتر است‏

  • How often will you say, when the lid has been raised, “This was not what they were thinking (it was)!”
  • چند گویی چون غطا برداشتند ** کاین نبوده ست آن که می‏پنداشتند

  • This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.
  • این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است‏

  • Her prayers are stained with blood; your praise is stained with assimilation and qualification.
  • با نماز او بیالوده ست خون ** ذکر تو آلوده‏ی تشبیه و چون‏

  • Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities
  • خون پلید است و به آبی می‏رود ** لیک باطن را نجاستها بود

  • Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker. 1800
  • کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار

  • Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”
  • در سجودت کاش رو گردانی‏ای ** معنی سبحان ربی دانی‏ای‏

  • Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”
  • کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا

  • This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;
  • این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر

  • In that it covers our pollutions, (and that) buds grow up from it in exchange.
  • تا بپوشد او پلیدیهای ما ** در عوض بر روید از وی غنچه‏ها

  • Therefore, when the infidel saw that in giving and lavishing he was meaner and unwealthier than the earth, 1805
  • پس چو کافر دید کاو در داد و جود ** کمتر و بی‏مایه تر از خاک بود

  • (That) flowers and fruit did not grow from his being, (and that) he sought (and achieved) nothing but the corruption of all purities,
  • از وجود او گل و میوه نرست ** جز فساد جمله پاکیها نجست‏

  • He said, “I have gone backwards in (my) course. Alas! would that I had (still) been earth!
  • گفت واپس رفته‏ام من در ذهاب ** حسرتا یا لیتنی کنت تراب‏

  • Would that I had not chosen to travel away from earthiness, (and that) like a clod of earth I had gathered some grain!
  • کاش از خاکی سفر نگزیدمی ** همچو خاکی دانه‏ای می‏چیدمی‏