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2
1959-2008

  • 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

  • You are (really) he: seek yourself in his “he” (personality). Say coo, coo: become a dove (flying) towards him.
  • او تویی خود را بجو در اوی او ** کو و کو گو فاخته شو سوی او

  • And if you are unwilling to serve the (holy) men of (human) kind, you are in the dragon's mouth, like the bear.
  • ور نخواهی خدمت ابنای جنس ** در دهان اژدهایی همچو خرس‏

  • It may be that a Master will deliver you and pull you out of danger.
  • بو که استادی رهاند مر ترا ** و ز خطر بیرون کشاند مر ترا

  • As you have no strength, keep making a lamentation; since you are blind, take care, do not turn your head away from him that sees the road. 1990
  • زاریی می‏کن چو زورت نیست هین ** چون که کوری سر مکش از راه بین‏

  • You are less (worse) than the bear, (for) you are not wailing at the pain. The bear was freed from pain when it made an outcry.
  • تو کم از خرسی نمی‏نالی ز درد ** خرس رست از درد چون فریاد کرد

  • O God, make this stony heart (soft as) wax; make our wailing sweet (to Thee) and an object of (Thy) mercy!
  • ای خدا این سنگ دل را موم کن ** ناله‏ی ما را خوش و مرحوم کن‏

  • How a sightless beggar said, “I have two blindnesses.”
  • گفتن نابینای سائل که دو کوری دارم‏

  • There was a blind man who used to say, “Pity! I have two blindnesses, O people of the time.
  • بود کوری کاو همی‏گفت الامان ** من دو کوری دارم ای اهل زمان‏

  • Therefore, hark ye, show unto me twice as much compassion, since I have two blindnesses, and I (live) between (them.)”
  • پس دو باره رحمتم آرید هان ** چون دو کوری دارم و من در میان‏

  • (Somebody) said, “We see one blindness of yours: what may the other blindness be? Explain.” 1995
  • گفت یک کوریت می‏بینیم ما ** آن دگر کوری چه باشد وانما

  • He answered, “I have an ugly voice and unpleasing tones: ugliness of voice and blindness are double (blindness).
  • گفت زشت آوازم و ناخوش نوا ** زشت آوازی و کوری شد دوتا

  • My ugly cry becomes the source of annoyance: the people's love is lessened by my cry.
  • بانگ زشتم مایه‏ی غم می‏شود ** مهر خلق از بانگ من کم می‏شود

  • Whithersoever my ugly voice goes, it becomes the source of anger and annoyance and hatred.
  • زشت آوازم به هر جا که رود ** مایه‏ی خشم و غم و کین می‏شود

  • Double your compassion for (these) two blindnesses: make room (in your hearts) for one who gets so little room.”
  • بر دو کوری رحم را دوتا کنید ** این چنین ناگنج را گنجا کنید

  • The ugliness of (his) voice was diminished by this plaint: the people became of one mind in (showing) compassion for him. 2000
  • زشتی آواز کم شد زین گله ** خلق شد بر وی به رحمت یک دله‏

  • When he had told the secret (and explained his meaning), his voice was made beautiful by the graciousness of the voice of his heart;
  • کرد نیکو چون بگفت او راز را ** لطف آواز دلش آواز را

  • But that one whose heart's voice also is bad—(for him) those three blindnesses are banishment everlasting (from the favour of God);
  • و انکه آواز دلش هم بد بود ** آن سه کوری دوری سرمد بود

  • Yet it may be that the bounteous (saints), who give without cause, will lay a hand (of blessing) upon his ugly head.
  • لیک وهابان که بی‏علت دهند ** بو که دستی بر سر زشتش نهند

  • Since his (the blind beggar's) voice became sweet and pitiable, the hearts of the stony-hearted were made (soft) as wax thereby.
  • چون که آوازش خوش و مظلوم شد ** زو دل سنگین دلان چون موم شد

  • Inasmuch as the infidel's lament is ugly and (like) braying, for that (reason) it meets with no (favourable) response. 2005
  • ناله‏ی کافر چو زشت است و شهیق ** ز آن نمی‏گردد اجابت را رفیق‏

  • “Be silent” has come down (has been revealed in the Qur’án) against the ugly-voiced (infidel), for he was drunken with the people's blood, like a dog.
  • اخسؤا بر زشت آواز آمده ست ** کاو ز خون خلق چون سگ بود مست‏

  • Inasmuch as the lament of the bear attracts compassion, (while) your lament is not like this, (but) is unpleasing,
  • چون که ناله‏ی خرس رحمت کش بود ** ناله‏ات نبود چنین ناخوش بود

  • Know that you have behaved with wolfishness to (a) Joseph, or have drunk of the blood of an innocent.
  • دان که با یوسف تو گرگی کرده‏ای ** یا ز خون بی‏گناهی خورده‏ای‏