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4
1746-1795

  • If thy tongue is weaving (making up) praise of that king, (yet) thy seven members are complaining (of him).
  • گر زبانت مدح آن شه می‌تند ** هفت اندامت شکایت می‌کند

  • In the generosity of that king and sultan of munificence was there not (room for) a pair of shoes and trousers for thee?”
  • در سخای آن شه و سلطان جود ** مر ترا کفشی و شلواری نبود

  • He replied, “I gave away what he bestowed: the prince left nothing undone in the way of solicitude.
  • گفت من ایثار کردم آنچ داد ** میر تقصیری نکرد از افتقاد

  • I received all the presents from the prince and distributed them among the orphans and the poor.
  • بستدم جمله عطاها از امیر ** بخش کردم بر یتیم و بر فقیر

  • I gave the riches away and received long (everlasting) life in return, because I was utterly self-sacrificing.” 1750
  • مال دادم بستدم عمر دراز ** در جزا زیرا که بودم پاک‌باز

  • Then they said to him, “Bless thee! the riches are gone: what (then) is this naphtha-smoke within thee?
  • پس بگفتندش مبارک مال رفت ** چیست اندر باطنت این دود نفت

  • A hundred loathings like thorns are in thy heart: how should grief be the sign of rejoicing?
  • صد کراهت در درون تو چو خار ** کی بود انده نشان ابتشار

  • Where are the signs of love and charity and being pleased (with God), if what thou hast said of what passed is true?
  • کو نشان عشق و ایثار و رضا ** گر درستست آنچ گفتی ما مضی

  • I grant, forsooth, that the riches are gone: (then) where is (thy) desire (for spiritual riches)? If the torrent has gone by, where is the torrent-bed?
  • خود گرفتم مال گم شد میل کو ** سیل اگر بگذشت جای سیل کو

  • If (as thou pretendest) thine eye was (once) black and soul-inspiring, and if it is soul-inspiring no longer, (then) why is it blue? 1755
  • چشم تو گر بد سیاه و جان‌فزا ** گر نماند او جان‌فزا ازرق چرا

  • Where are the signs of self-sacrifice, O sour one? The smell of false and empty words is coming (from thee): be silent!”
  • کو نشان پاک‌بازی ای ترش ** بوی لاف کژ همی‌آید خمش

  • Charity (for God's sake) hath a hundred signs within (in the heart): the good deed hath a hundred tokens.
  • صد نشان باشد درون ایثار را ** صد علامت هست نیکوکار را

  • If riches be consumed in charity, a hundred lives come into the heart as a substitute.
  • مال در ایثار اگر گردد تلف ** در درون صد زندگی آید خلف

  • A sowing of pure seeds in God's earth, and then no income! (That is impossible.)
  • در زمین حق زراعت کردنی ** تخمهای پاک آنگه دخل نی

  • If the (spiritual) ears of corn grow not from the gardens of Hú (God), then tell (me), how should God's earth be “spacious”? 1760
  • گر نروید خوشه از روضات هو ** پس چه واسع باشد ارض الله بگو

  • Since this earth of mortality is not without produce, how should God's earth be (without it)? That (earth of God) is a spacious place.
  • چونک این ارض فنا بی‌ریع نیست ** چون بود ارض الله آن مستوسعیست

  • Verily, the produce of this earth (of God) is infinite: even the least (produce) for a single seed is seven-hundredfold.
  • این زمین را ریع او خود بی‌حدست ** دانه‌ای را کمترین خود هفصدست

  • You said, “Glory to God!” Where are the signs (in you) of those who glorify? Neither in your exterior nor within is there a trace.
  • حمد گفتی کو نشان حامدون ** نه برونت هست اثر نه اندرون

  • (Only) the gnostic's glorification of God is right (perfect), for his feet and hands have borne witness to his glorification.
  • حمد عارف مر خدا را راستست ** که گواه حمد او شد پا و دست

  • It hath lifted him up from the dark pit of the body and redeemed him from the bottom of the dungeon of this world. 1765
  • از چه تاریک جسمش بر کشید ** وز تک زندان دنیااش خرید

  • On his shoulder is the sign of glorification—the silken robe of piety and the light which associates itself (with him).
  • اطلس تقوی و نور متلف ** آیت حمدست او را بر کتف

  • He is delivered from the transitory world, he is dwelling in the Rose-garden, and (therein is) a running fountain.
  • وا رهیده از جهان عاریه ** ساکن گلزار و عین جاریه

  • His sitting-place and home and abode is on the throne of the high-aspiring inmost consciousness, and his station
  • بر سریر سر عالی‌همتش ** مجلس و جا و مقام و رتبتش

  • Is the Seat of sincerity in which all the siddíqs are flourishing and joyous and fresh of countenance.
  • مقعد صدقی که صدیقان درو ** جمله سر سبزند و شاد و تازه‌رو

  • Their praise (of God), like the garden's praise on account of spring, hath a hundred signs and a hundred pomps. 1770
  • حمدشان چون حمد گلشن از بهار ** صد نشانی دارد و صد گیر و دار

  • Fountains and palms and herbs and rose-beds and plots of bright-coloured flowers bear witness to its springtide.
  • بر بهارش چشمه و نخل و گیاه ** وآن گلستان و نگارستان گواه

  • Everywhere thousands of witnesses to the Beloved are (engaged) in bearing testimony, as the pearl (bears testimony) to the oyster-shell.
  • شاهد شاهد هزاران هر طرف ** در گواهی هم‌چو گوهر بر صدف

  • (But) from your breath (words) comes the smell of a bad conscience, and your (inward) pain is reflected from your head and face, O braggart!
  • بوی سر بد بیاید از دمت ** وز سر و رو تابد ای لافی غمت

  • In the battle-field (of this world) there are sagacious ones who know (distinguish) the smell: do not in (your) presumption idly utter (imitate) the ecstatic cries (of the true enthusiasts).
  • بوشناسانند حاذق در مصاف ** تو به جلدی های هو کم کن گزاف

  • Do not brag of musk, for that smell of onions is revealing the secret (true nature) of your breath (words and professions). 1775
  • تو ملاف از مشک کان بوی پیاز ** از دم تو می‌کند مکشوف راز

  • You are saying, “I have eaten rose-sugar,” while the smell of garlic is striking (your hearers) and saying (in effect), “Don't talk nonsense.”
  • گل‌شکر خوردم همی‌گویی و بوی ** می‌زند از سیر که یافه مگوی

  • The heart is like unto a great house: the house of the heart hath neighbours concealed (from view):
  • هست دل ماننده‌ی خانه‌ی کلان ** خانه‌ی دل را نهان همسایگان

  • Through the window-slit and (crevices in) the walls they observe the hidden thoughts—
  • از شکاف روزن و دیوارها ** مطلع گردند بر اسرار ما

  • Through a slit whereof the owner of the house hath no conception and in which he hath no share.
  • از شکافی که ندارد هیچ وهم ** صاحب خانه و ندارد هیچ سهم

  • Recite from the Qur’án (the verse which declares) that the Devil and his tribe secretly get scent of (become acquainted with) the (inward) state of humankind, 1780
  • از نبی بر خوان که دیو و قوم او ** می‌برند از حال انسی خفیه بو

  • By a way of which humankind are ignorant, because it is not of this sensible (world) or one of these semblances (phenomenal objects).
  • از رهی که انس از آن آگاه نیست ** زانک زین محسوس و زین اشباه نیست

  • Do not devise any fraud amongst the assayers: do not address any idle boast to the touchstone, O base spurious coin.
  • در میان ناقدان زرقی متن ** با محک ای قلب دون لافی مزن

  • The (spiritual) touchstone hath a way to (know) the genuine and the spurious coin, for God made him the commander of (both) body and heart.
  • مر محک را ره بود در نقد و قلب ** که خدایش کرد امیر جسم و قلب

  • Since the devils, notwithstanding their grossnesses, are acquainted with our inmost soul and thought and belief,
  • چون شیاطین با غلیظیهای خویش ** واقف‌اند از سر ما و فکر و کیش

  • (And) have a passage (means of penetrating) stealthily within, (so that) we are overthrown by their thievish practices, 1785
  • مسلکی دارند دزدیده درون ** ما ز دزدیهای ایشان سرنگون

  • (And since) they continually inflict a (great) derangement and damage (upon us), for they are masters of the (interior) tunnel and window-slit—
  • دم به دم خبط و زیانی می‌کنند ** صاحب نقب و شکاف روزنند

  • Why, then, should the illuminated spirits in the world be unaware of our hidden state?
  • پس چرا جان‌های روشن در جهان ** بی‌خبر باشند از حال نهان

  • Have the spirits that pitched their tent on Heaven become inferior to the devils in respect of permeation (the power of insinuating themselves into our hearts)?
  • در سرایت کمتر از دیوان شدند ** روحها که خیمه بر گردون زدند

  • The devil goes like a thief towards Heaven, and he is pierced with a burning meteor:
  • دیو دزدانه سوی گردون رود ** از شهاب محرق او مطعون شود

  • He falls down headlong from the sky as the wretched (infidel falls when smitten) in battle by the blow of the spear-point. 1790
  • سرنگون از چرخ زیر افتد چنان ** که شقی در جنگ از زخم سنان

  • That is caused by the jealousy (indignation) of the delectable spirits (the prophets and saints): (hence) they (the angels) cast them (the devils) headlong from Heaven.
  • آن ز رشک روحهای دل‌پسند ** از فلکشان سرنگون می‌افکنند

  • If you are palsied and lame and blind and deaf, (yet) do not hold this (bad) opinion of the great spirits.
  • تو اگر شلی و لنگ و کور و کر ** این گمان بر روحهای مه مبر

  • Be ashamed and do not utter idle words, do not torment yourself (in vain), for there are many spies (observing you) beyond the (ken of the) body.
  • شرم دار و لاف کم زن جان مکن ** که بسی جاسوس هست آن سوی تن

  • How the divine physicians detect diseases, religious and spiritual, in the countenance of friend or stranger and in the tones of his speech and the colour of his eyes, and even without all these (indications), by the way of the heart; for "verily, they are spies on the hearts (of men); therefore behave with sincerity when ye sit with them."
  • دریافتن طبیبان الهی امراض دین و دل را در سیمای مرید و بیگانه و لحن گفتار او و رنگ چشم او و بی این همه نیز از راه دل کی انهم جواسیس القلوب فجالسوهم بالصدق

  • These physicians of the body have knowledge (of medicine): they are more acquainted with your malady than you are,
  • این طبیبان بدن دانش‌ورند ** بر سقام تو ز تو واقف‌ترند

  • So that they perceive the state (of your health) from the urine-bottle, though you cannot know your ailment by that means, 1795
  • تا ز قاروره همی‌بینند حال ** که ندانی تو از آن رو اعتلال