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2
1937-1986

  • (If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
  • این چه یاری می‏کنی یک بارگیش ** گوید از بهر غم و بی‏چارگیش‏

  • Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
  • مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد

  • Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
  • هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود

  • If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken. 1940
  • آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو

  • Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
  • رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر

  • Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
  • چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع‏

  • Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
  • پنبه‏ی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش‏

  • Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
  • پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب‏

  • Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell. 1945
  • دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام‏

  • Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
  • هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر

  • Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
  • داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی‏

  • Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
  • کنده‏ی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن‏

  • Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
  • غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن‏

  • And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper. 1950
  • ور نمی‏تانی به کعبه‏ی لطف پر ** عرضه کن بی‏چارگی بر چاره‏گر

  • Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
  • زاری و گریه قوی سرمایه‏ای است ** رحمت کلی قوی‏تر دایه‏ای است‏

  • The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
  • دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود

  • He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
  • طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید

  • He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
  • گفت ادعوا الله بی‏زاری مباش ** تا بجوشد شیرهای مهرهاش‏

  • The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment! 1955
  • هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر

  • Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
  • فی السماء رزقکم بشنیده‏ای ** اندر این پستی چه بر چفسیده‏ای‏

  • Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
  • ترس و نومیدیت دان آواز غول ** می‏کشد گوش تو تا قعر سفول‏

  • Every call that draws thee upward—know that that call has come from on high.
  • هر ندایی که ترا بالا کشید ** آن ندا می‏دان که از بالا رسید

  • Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
  • هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد

  • This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit. 1960
  • این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان‏

  • Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
  • هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر

  • Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
  • آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست‏

  • The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
  • فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف‏

  • Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
  • سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است‏

  • But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone. 1965
  • و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش‏

  • The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
  • سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر

  • If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
  • آن شرر گر در زمان واپس‏تر است ** در صفت از سنگ و آهن برتر است‏

  • The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.
  • در زمان شاخ از ثمر سابق‏تر است ** در هنر از شاخ او فایق‏تر است‏

  • Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.
  • چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر

  • When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws. 1970
  • خرس چون فریاد کرد از اژدها ** شیر مردی کرد از جنگش جدا

  • Cunning and courage gave support to each other: by this strength he slew the dragon.
  • حیلت و مردی بهم دادند پشت ** اژدها را او بدین قوت بکشت‏

  • The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.
  • اژدها را هست قوت حیله نیست ** نیز فوق حیله‏ی تو حیله‏ای است‏

  • When you have regarded your own cunning, go back (and see) whence it came: go to the origin.
  • حیله‏ی خود را چو دیدی باز رو ** کز کجا آمد سوی آغاز رو

  • Whatever is below has come from above: come on, turn your eye towards the height.
  • هر چه در پستی است آمد از علا ** چشم را سوی بلندی نه هلا

  • Looking aloft gives light, though at first it produces dazzlement; yes, it does. 1975
  • روشنی بخشد نظر اندر علی ** گر چه اول خیرگی آرد بلی‏

  • Accustom your eye to the light; if you are not a bat, look in that direction.
  • چشم را در روشنایی خوی کن ** گر نه خفاشی نظر آن سوی کن‏

  • Vision of the end is the sign of your (having the) light; the lust of the moment is in truth your (dark) grave.
  • عاقبت بینی نشان نور تست ** شهوت حالی حقیقت گور تست‏

  • The man with vision of the end, who has seen a hundred artifices, is not like him that has (only) heard of one artifice,
  • عاقبت بینی که صد بازی بدید ** مثل آن نبود که یک بازی شنید

  • (And who) has been so befooled by that one artifice that in his pride he has become alienated from the masters.
  • ز آن یکی بازی چنان مغرور شد ** کز تکبر ز اوستادان دور شد

  • Like Sámirí, when he has seen in himself that (little) skill, through pride he has rebelled against (a) Moses. 1980
  • سامری‏وار آن هنر در خود چو دید ** او ز موسی از تکبر سر کشید

  • He has learned that skill from (a) Moses and (then) closed his eyes to his teacher.
  • او ز موسی آن هنر آموخته ** وز معلم چشم را بر دوخته‏

  • Moses, of course, exhibited another artifice, so that it swept away (both) that artifice (of Sámirí) and his life.
  • لاجرم موسی دگر بازی نمود ** تا که آن بازی و جانش را ربود

  • Oh, many is the knowledge (talent) that runs in the head (and urges) that he (the owner) should become eminent—in truth, through that (knowledge) his head goes (he loses his life).
  • ای بسا دانش که اندر سر دود ** تا شود سرور بدان خود سر رود

  • If you wish not your head to be lost, be (lowly as) a foot: be under the protection of the Qutb who is possessed of discernment.
  • سر نخواهی که رود تو پای باش ** در پناه قطب صاحب رای باش‏

  • Though you be a king, deem not yourself above him: though you be honey, gather naught but his sugar-cane. 1985
  • گر چه شاهی خویش فوق او مبین ** گر چه شهدی جز نبات او مچین‏

  • Your thought is the outward form, and his thought is the soul: your coin is false, and his coin is (pure as) the mine.
  • فکر تو نقش است و فکر اوست جان ** نقد تو قلب است و نقد اوست کان‏