The heart that is burst for the sake of God's portion eats fruit from (enjoys felicity in) the two worlds, as the martyrs (do).
زهره‌ای کز بهره‌ی حق بر درد ** چون شهیدان از دو عالم بر خورد
True, (this) heedlessness and this blindness is (a manifestation of) Divine Wisdom, in order that he (the heedless man) may endure; but why (be heedless) to such an extent as this?
غافلی هم حکمتست و این عمی ** تا بماند لیک تا این حد چرا
True, heedlessness is (a manifestation of) Divine Wisdom and Bounty, in order that (his) stock-in-trade may not suddenly fly out of (his) hand;
غافلی هم حکمتست و نعمتست ** تا نپرد زود سرمایه ز دست
But not (heedlessness) so great that it becomes an incurable sore and a poison to the spirit and intellect of one who is sick.2610
لیک نی چندانک ناسوری شود ** زهر جان و عقل رنجوری شود
Who, really, can find bazaars like this where with a single rose thou art buying (whole) roseries;
خود کی یابد این چنین بازار را ** که به یک گل می‌خری گلزار را
(Where) a hundred groves come (are offered) to thee in exchange for one seed, a hundred mines in exchange for one groat?
دانه‌ای را صد درختستان عوض ** حبه‌ای را آمدت صد کان عوض
Kána lilláh is the giving of that groat, in order that kána ’lláh lahú may come into (thy) hand;
کان لله دادن آن حبه است ** تا که کان‌الله له آید به دست
For this weak unstable hú (personality) was brought into being by the steadfast (permanent) hú of the Lord.
زآنک این هوی ضعیف بی‌قرار ** هست شد زان هوی رب پایدار
When the hú that passes away has surrendered itself to Him, it becomes everlasting and never dies.2615
هوی فانی چونک خود فا او سپرد ** گشت باقی دایم و هرگز نمرد
(’Tis) like a drop of water (which is) afraid of wind (air) and earth; for by means of these twain it is made to pass away (and perish.
هم‌چو قطره‌ی خایف از باد و ز خاک ** که فنا گردد بدین هر دو هلاک
When it has leaped (thrown itself) into the sea, which was its source, it is delivered from the heat of the sun and from wind and earth.
چون به اصل خود که دریا بود جست ** از تف خورشید و باد و خاک رست
Its outward form has disappeared in the sea, but its essence is inviolate and permanent and goodly.
ظاهرش گم گشت در دریا و لیک ** ذات او معصوم و پا بر جا و نیک
Hark, O (thou who art like a) drop, give thyself up without repenting, that in recompense for the drop thou mayst gain the Ocean.
هین بده ای قطره خود را بی‌ندم ** تا بیابی در بهای قطره یم
Hark, O drop, bestow on thyself this honour, and in the hand of the Sea become safe from destruction.2620
هین بده ای قطره خود را این شرف ** در کف دریا شو آمن از تلف
Whom indeed should fortune like this befall? A Sea has become the suitor for a drop.
خود کرا آید چنین دولت به دست ** قطره‌ای را بحری تقاضاگر شدست
In God's name, in God's name, sell and buy at once! Give a drop, and take (in return) the Sea which is full of pearls.
الله الله زود بفروش و بخر ** قطره‌ای ده بحر پر گوهر ببر
In God's name, in God's name, do not make any postponement, for these words (of Moses) come from the Sea of Grace.
الله الله هیچ تاخیری مکن ** که ز بحر لطف آمد این سخن
(All other) grace is lost (vanishes away) in (comparison with) this grace, that one of the lowest is going up to the Seventh Heaven.
لطف اندر لطف این گم می‌شود ** که اسفلی بر چرخ هفتم می‌شود
Hark, for a marvellous falcon has fallen to thee: no seeker will find it in (his) search.”2625
هین که یک بازی فتادت بوالعجب ** هیچ طالب این نیابد در طلب
He (Pharaoh) said, “I will tell Hámán, O veiled (modest) one: the counsel of the vizier is necessary to the king.”
گفت با هامان بگویم ای ستیر ** شاه را لازم بود رای وزیر
She said, “Do not tell Hámán this secret: what should a blind decrepit old woman know about a falcon?”
گفت با هامان مگو این راز را ** کور کمپیری چه داند باز را
Story of the king's falcon and the decrepit old woman.
قصه‌ی باز پادشاه و کمپیر زن
(If) you give a white falcon to a decrepit old woman, she will clip its talons for the sake of (its supposed) welfare.
باز اسپیدی به کمپیری دهی ** او ببرد ناخنش بهر بهی
The blind old woman will blindly clip the talons which are the source of its usefulness in the chase,
ناخنی که اصل کارست و شکار ** کور کمپیری ببرد کوروار
Saying, “Where has thy mother been, that thy talons are so long, O prince?”2630
که کجا بودست مادر که ترا ** ناخنان زین سان درازست ای کیا
She clipped its talons and beak and wings: the filthy old hag does this at the time of (at the time when she is moved by) affection.
ناخن و منقار و پرش را برید ** وقت مهر این می‌کند زال پلید
When she gives it tutmáj, it will not eat; (then) she is enraged and tears up her feelings of affection,
چونک تتماجش دهد او کم خورد ** خشم گیرد مهرها را بر درد
Saying, “I have cooked such (fine) tutmáj for thee, and thou art showing pride and insolence.
که چنین تتماج پختم بهر تو ** تو تکبر می‌نمایی و عتو
Thou deservest to be in that trouble and affliction: how should happiness and prosperity be suitable for thee?”
تو سزایی در همان رنج و بلا ** نعمت و اقبال کی سازد ترا
She gives it the tutmáj broth, saying, “Take this, if thou dost not wish to eat of the pastry.”2635
آن تتماجش دهد کین را بگیر ** گر نمی‌خواهی که نوشی زان فطیر
The falcon's nature does not accept (rejects) tutmáj broth: the old woman frowns, and her anger is prolonged.
آب تتماجش نگیرد طبع باز ** زال بترنجد شود خشمش دراز
In her rage the woman pours down the burning hot soup on its head: the crown of its head is made bald.
از غضب شربای سوزان بر سرش ** زن فرو ریزد شود کل مغفرش
On account of the burning pain the tears pour down from its eye: it remembers the kindness of the heart-delighting king.
اشک از آن چشمش فرو ریزد ز سوز ** یاد آرد لطف شاه دل‌فروز
(Tears pour) from those two charming coquettish eyes, which possess a hundred perfections (derived) from the countenance of the king.
زان دو چشم نازنین با دلال ** که ز چهره‌ی شاد دارد صد کمال
Its eye that turned not aside (ma zágh) has become full of wounds inflicted by the crow (zágh): the good eye is (smitten) with pain and anguish by the evil eye.2640
چشم مازاغش شده پر زخم زاغ ** چشم نیک از چشم بد با درد و داغ
(It hath) an eye with the (vast) range of the sea, (an eye) from the (immense) range whereof both the worlds appear (no bigger than) a thread of hair.
چشم دریا بسطتی کز بسط او ** هر دو عالم می‌نماید تار مو
If thousands of spheres should enter into its eye, they would vanish like a fountain before the ocean.
گر هزاران چرخ در چشمش رود ** هم‌چو چشمه پیش قلزم گم شود
The eye that has passed beyond these objects of sense-perception and won kisses from vision of the Unseen—
چشم بگذشته ازین محسوسها ** یافته از غیب‌بینی بوسها
Verily, I do not find a single ear to which I should tell a mystery concerning that beauteous eye.
خود نمی‌یابم یکی گوشی که من ** نکته‌ای گویم از آن چشم حسن
(If) the lauded and august water were to trickle (from that eye), Gabriel would (eagerly) carry off its drops,2645
می‌چکید آن آب محمود جلیل ** می‌ربودی قطره‌اش را جبرئیل
That he might rub them on his wings and beak, if that person of goodly practice give him permission.
تا بمالد در پر و منقال خویش ** گر دهد دستوریش آن خوب کیش
The falcon says, “If the anger of the old crone has blazed forth, (yet) it has not consumed my glory and splendour and self-denial and knowledge.
باز گوید خشم کمپیر ار فروخت ** فر و نور و علم و صبرم را نسوخت
The falcon, (which is) my spirit, will still weave a hundred forms: the blow falls on the she-camel, not on Sálih.
باز جانم باز صد صورت تند ** زخم بر ناقه نه بر صالح زند
At a single awful breath that Sálih heaves, the back (womb) of the mountain will bring to birth a hundred such she-camels.”
صالح از یک‌دم که آرد با شکوه ** صد چنان ناقه بزاید متن کوه
(My) heart is saying, “Be silent and observe discretion; otherwise, the (Divine) jealousy will end the warp and woof (of thy existence).”2650
دل همی گوید خموش و هوش دار ** ورنه درانید غیرت پود و تار
His jealousy hath a hundred hidden clemencies; else in one moment it would consume a hundred worlds.
غیرتش را هست صد حلم نهان ** ورنه سوزیدی به یک دم صد جهان
Kingly pride seized the place of (left no room for) admonition in him (Pharaoh), so that he wrenched his heart away from the bonds of admonition,
نخوت شاهی گرفتش جای پند ** تا دل خود را ز بند پند کند
Saying, “I will take counsel with Hámán, for he is the support of the kingdom and the pivot of power.”
که کنم بار رای هامان مشورت ** کوست پشت ملک و قطب مقدرت
The Lord's veracious witness was the counsellor of Mustafá (Mohammed); Bú Lahab became the counsellor of Bú Jahl.
مصطفی را رای‌زن صدیق رب ** رای‌زن بوجهل را شد بولهب
The homogeneity rooted in his nature drew him (towards Hámán) so (strongly) that those admonishments (of Ásiya) became irksome to him.2655
عرق جنسیت چنانش جذب کرد ** کان نصیحتها به پیشش گشت سرد
Congener flies to congener with a hundred wings and rives (all) bounds asunder in the fancy (desire) for him (who is congenial).
جنس سوی جنس صد پره پرد ** بر خیالش بندها را بر درد
Story of the woman whose child crawled to the top of the water-spout and was in danger of falling; (whereupon) she besought help of ‘Alí Murtadá, may God ennoble his person.
قصه‌ی آن زن کی طفل او بر سر ناودان غیژید و خطر افتادن بود و از علی کرم‌الله وجهه چاره جست