English    Türkçe    فارسی   

5
1912-1961

  • I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.
  • ما اشتهیت العقل مذ جننتنی  ** ما حسدت الحسن مذ زینتنی 

  • Is my madness for love of thee approved? Say “Yes,” and God will reward thee.
  • هل جنونی فی هواک مستطاب  ** قل بلی والله یجزیک الثواب 

  • Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?
  • گر بتازی گوید او ور پارسی  ** گوش و هوشی کو که در فهمش رسی 

  • His wine is not suitable to every mind, his ring is not subject to every ear. 1915
  • باده‌ی او درخور هر هوش نیست  ** حلقه‌ی او سخره‌ی هر گوش نیست 

  • Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;
  • باز دیگر آمدم دیوانه‌وار  ** رو رو ای جان زود زنجیری بیار 

  • (But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).
  • غیر آن زنجیر زلف دلبرم  ** گر دو صد زنجیر آری بردرم 

  • The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.
  • حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق 

  • Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.
  • بازگردان قصه‌ی عشق ایاز  ** که آن یکی گنجیست مالامال راز 

  • Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
  • می‌رود هر روز در حجره‌ی برین  ** تا ببیند چارقی با پوستین 

  • Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart. 1920
  • زانک هستی سخت مستی آورد  ** عقل از سر شرم از دل می‌برد 

  • From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
  • صد هزاران قرن پیشین را همین  ** مستی هستی بزد ره زین کمین 

  • By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
  • شد عزرائیلی ازین مستی بلیس  ** که چرا آدم شود بر من رئیس 

  • I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
  • خواجه‌ام من نیز و خواجه‌زاده‌ام  ** صد هنر را قابل و آماده‌ام 

  • In excellence I am inferior to none, that I should stand before my enemy to do him service.
  • در هنر من از کسی کم نیستم  ** تا به خدمت پیش دشمن بیستم 

  • I am born of fire, he of mud: what is the position (rank) of mud compared with fire? 1925
  • من ز آتش زاده‌ام او از وحل  ** پیش آتش مر وحل را چه محل 

  • Where was he in the period when I was the Prince of the World and the glory of Time?”
  • او کجا بود اندر آن دوری که من  ** صدر عالم بودم و فخر زمن 

  • (On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
  • خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق 

  • The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
  • شعله می‌زد آتش جان سفیه  ** که آتشی بود الولد سر ابیه 

  • No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
  • نه غلط گفتم که بد قهر خدا  ** علتی را پیش آوردن چرا 

  • The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
  • کار بی‌علت مبرا از علل  ** مستمر و مستقرست از ازل 

  • In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing? 1930
  • در کمال صنع پاک مستحث  ** علت حادث چه گنجد یا حدث 

  • What is (the real meaning of) “the inward nature of (his) father”? His (God's) work (creative energy) is our father: (His) work is the kernel, and the formal (physical) father is the skin (shell).
  • سر آب چه بود آب ما صنع اوست  ** صنع مغزست و آب صورت چو پوست 

  • O nut-like body, know that Love is thy friend: thy soul (inspired by Love) will seek thy kernel and batter thy shell (to pieces).
  • عشق دان ای فندق تن دوستت  ** جانت جوید مغز و کوبد پوستت 

  • The man doomed to Hell whose skin is his friend—(God who hath said) “We will give them (other) skins in exchange” bestows a (new) skin upon him.
  • دوزخی که پوست باشد دوستش  ** داد بدلنا جلودا پوستش 

  • Thy spiritual principle and kernel is dominant over the Fire, but thy skins (sensual faculties) are fuel for the Fire.
  • معنی و مغزت بر آتش حاکمست  ** لیک آتش را قشورت هیزمست 

  • (In the case of) a wooden pot in which river-water is (contained), the power of fire is entirely (directed) against the vessel containing it. 1935
  • کوزه‌ی چوبین که در وی آب جوست  ** قدرت آتش همه بر ظرف اوست 

  • Man's spiritual principle is a ruler over the Fire: when is Málik (the Ruler) of Hell destroyed therein?
  • معنی انسان بر آتش مالکست  ** مالک دوزخ درو کی هالکست 

  • Do not, then, increase (pamper) thy body; increase (cherish and cultivate) thy spiritual principle, in order that thou mayst be the Fire's sovereign, like Málik.
  • پس میفزا تو بدن معنی فزا  ** تا چو مالک باشی آتش را کیا 

  • Thou hast ever been adding skins to thy skin: necessarily thou art (black) as a skin (enveloped) in (layers of) soot.
  • پوستها بر پوست می‌افزوده‌ای  ** لاجرم چون پوست اندر دوده‌ای 

  • Since the Fire hath no fodder (fuel) except the skin, the vengeance of God will tear the skin off that pride (of thine).
  • زانک آتش را علف جز پوست نیست  ** قهر حق آن کبر را پوستین کنیست 

  • This arrogance is a product of the skin; hence power and riches are friends to that pride. 1940
  • این تکبر از نتیجه‌ی پوستست  ** جاه و مال آن کبر را زان دوستست 

  • What is this arrogance? (It consists in) being oblivious to the essential principle and frozen (insensible)—like the oblivion of ice to the sun.
  • این تکبر چیست غفلت از لباب  ** منجمد چون غفلت یخ ز آفتاب 

  • When it (the ice) becomes conscious of the sun, the ice does not endure: it becomes soft and warm and moves on rapidly.
  • چون خبر شد ز آفتابش یخ نماند  ** نرم گشت و گرم گشت و تیز راند 

  • From seeing the kernel (essential principle) the whole body becomes (filled with) desire: it becomes miserable and passionately in love, for “Wretched is he who desires.”
  • شد ز دید لب جمله‌ی تن طمع  ** خوار و عاشق شد که ذل من طمع 

  • When it does not see the kernel, it is content with the skin: (then) the bondage of “Glorious is he who is content” is its prison.
  • چون نبیند مغز قانع شد به پوست  ** بند عز من قنع زندان اوست 

  • Here glory is infidelity, and wretchedness is (true) religion: until the stone became naughted, when did it become the gem set in a ring? 1945
  • عزت اینجا گبریست و ذل دین  ** سنگ تا فانی نشد کی شد نگین 

  • (To remain) in the state of stoniness and then (to say) “I” (is absurd): ’tis time for thee to become lowly and naughted (dead to self).
  • در مقام سنگی آنگاهی انا  ** وقت مسکین گشتن تست وفنا 

  • Pride always seeks power and riches because the bath-furnace derives its perfection from dung;
  • کبر زان جوید همیشه جاه و مال  ** که ز سرگینست گلحن را کمال 

  • For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
  • کین دو دایه پوست را افزون کنند  ** شحم و لحم و کبر و نخوت آکنند 

  • They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
  • دیده را بر لب لب نفراشتند  ** پوست را زان روی لب پنداشتند 

  • Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence). 1950
  • پیش‌وا ابلیس بود این راه را  ** کو شکار آمد شبیکه‌ی جاه را 

  • Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
  • مال چون مارست و آن جاه اژدها  ** سایه‌ی مردان زمرد این دو را 

  • At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
  • زان زمرد مار را دیده جهد  ** کور گردد مار و ره‌رو وا رهد 

  • When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
  • چون برین ره خار بنهاد آن رئیس  ** هر که خست او گفته لعنت بر بلیس 

  • Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
  • یعنی این غم بر من از غدر ویست  ** غدر را آن مقتدا سابق‌پیست 

  • Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice). 1955
  • بعد ازو خود قرن بر قرن آمدند  ** جملگان بر سنت او پا زدند 

  • Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,
  • هر که بنهد سنت بد ای فتا  ** تا در افتد بعد او خلق از عمی 

  • All their guilt is collected (and piled) on him, for he has been (as) a head (to them), while they are (like) the root of the tail.
  • جمع گردد بر وی آن جمله بزه  ** کو سری بودست و ایشان دم‌غزه 

  • But Adam brought forward (and kept in view) the rustic shoon and sheepskin jacket, saying, “I am of clay.”
  • لیک آدم چارق و آن پوستین  ** پیش می‌آورد که هستم ز طین 

  • By him, as by Ayáz, those shoon were (often) visited: consequently he was lauded in the end.
  • چون ایاز آن چارقش مورود بود  ** لاجرم او عاقبت محمود بود 

  • The Absolute Being is a worker in non-existence: what but non-existence is the workshop (working material) of the Maker of existence? 1960
  • هست مطلق کارساز نیستیست  ** کارگاه هست‌کن جز نیست چیست 

  • Does one write anything on what is (already) written over, or plant a sapling in a place (already) planted?
  • بر نوشته هیچ بنویسد کسی  ** یا نهاله کارد اندر مغرسی