By day and night thou art eagerly seeking (to hear) stories, while each several part of thee is telling thee the story (of His bounties).
روز و شب افسانه‌جویانی تو چست ** جزو جزو تو فسانه‌گوی تست
(Ever) since each several part of thee grew up from non-existence, how much joy have they experienced and how much pain!
جزو جزوت تا برستست از عدم ** چند شادی دیده‌اند و چند غم
For without pleasure no part will grow; on the contrary, at every spasm (of pain) the part (affected) becomes thin (dwindles).
زانک بی‌لذت نروید هیچ جزو ** بلک لاغر گردد از هی پیچ جزو
The part remained (in being), but the pleasure vanished from memory; nay, it did not vanish, (though) it became concealed from the five (senses) and the seven (members of the body).
جزو ماند و آن خوشی از یاد رفت ** بل نرفت آن خفیه شد از پنج و هفت
(’Tis) like summer, from which cotton is born: the cotton remains, the summer is no more remembered;1800
هم‌چو تابستان که از وی پنبه‌زاد ** ماند پنبه رفت تابستان ز یاد
Or like the ice which is born of winter: winter disappears, but the ice is with us.
یا مثال یخ که زاید از شتا ** شد شتا پنهان و آن یخ پیش ما
The ice is a souvenir of the hardships (of winter), and in December these fruits are a souvenir of summer.
هست آن یخ زان صعوبت یادگار ** یادگار صیف در دی این ثمار
Similarly, O youth, every single part in thy body is telling the story of a (past) bounty,
هم‌چنان هر جزو جزوت ای فتی ** در تنت افسانه گوی نعمتی
As, (in the case of) a woman who has twenty children, each (child) is telling of a (past) delight.
چون زنی که بیست فرزندش بود ** هر یکی حاکی حال خوش بود
There is no pregnancy without (past) rapture and amorous sport: how should the orchard produce (fruit) without a Spring?1805
حمل نبود بی ز مستی و ز لاغ ** بی بهاری کی شود زاینده باغ
The pregnant (trees) and the children on their laps are evidence of dalliance with the Spring.
حاملان و بچگانشان بر کنار ** شد دلیل عشق‌بازی با بهار
Every tree (engaged) in suckling its children is impregnated, like Mary, by a King unseen.
هر درختی در رضاع کودکان ** هم‌چو مریم حامل از شاهی نهان
Although in (boiling) water the heat of fire is concealed (from view), a hundred thousand bubbles froth upon it,
گرچه صد در آب آتشی پوشیده شد ** صد هزاران کف برو جوشیده شد
And though the fire works very secretly, the froth indicates (its presence) with ten fingers.
In like manner (all) the parts of those intoxicated with union are pregnant with the (ideal) forms of (ecstatic) feelings and words.1810
هم‌چنین اجزای مستان وصال ** حامل از تمثالهای حال و قال
Their mouths remain gaping (in amazement) at the beauty of (that) ecstasy, (while) their eyes are absent (withdrawn) from the forms of this world.
در جمال حال وا مانده دهان ** چشم غایب گشته از نقش جهان
Those (spiritual) progenies are not (produced) by means of these four (elements); consequently they are not seen by these eyes.
آن موالید از زه این چار نیست ** لاجرم منظور این ابصار نیست
Those progenies are born of (Divine) illumination; consequently they are covered (from sight) by a pure veil.
آن موالید از تجلی زاده‌اند ** لاجرم مستور پرده‌ی ساده‌اند
We said “born,” but in reality they are not born, and this expression is only (used) in order to guide (the understanding).
زاده گفتیم و حقیقت زاد نیست ** وین عبارت جز پی ارشاد نیست
Hark, be silent that the King of Say may speak: do not play the nightingale with a Rose of this kind.1815
هین خمش کن تا بگوید شاه قل ** بلبلی مفروش با این جنس گل
This eloquent Rose is full of song and cry: O nightingale, let thy tongue cease, be (all) ear!
این گل گویاست پر جوش و خروش ** بلبلا ترک زبان کن باش گوش
Both (these) kinds of pure ideal forms are valid (trustworthy) witnesses to the mystery of union.
هر دو گون تمثال پاکیزه‌مثال ** شاهد عدل‌اند بر سر وصال
Both (these) kinds of subtle and delectable beauty are witnesses to (spiritual) pregnancies and growing big (with child) in the past,
هر دو گون حسن لطیف مرتضی ** شاهد احبال و حشر ما مضی
Like ice that in the brilliant (month of) Tamúz is ever telling the story of winter
هم‌چو یخ کاندر تموز مستجد ** هر دم افسانه‌ی زمستان می‌کند
And recalling the cold winds and intense frost in those hard days and times;1820
ذکر آن اریاح سرد و زمهریر ** اندر آن ازمان و ایام عسیر
(Or) like fruit that in winter-time tells the story of God's lovingkindness
هم‌چو آن میوه که در وقت شتا ** می‌کند افسانه‌ی لطف خدا
And the tale of the season when the sun was smiling and embracing the brides of the orchard. [And the tale of the season when the sun was (enjoying) touching and copulating (with) the brides of the orchard.]
قصه‌ی دور تبسمهای شمس ** وآن عروسان چمن را لمس و طمس
The ecstasy is gone but thy (every) part remains as a souvenir: either inquire of it, or thyself recall (the ecstasy) to mind.
حال رفت و ماند جزوت یادگار ** یا ازو واپرس یا خود یاد آر
When grief takes possession of thee, if thou art a fit (alert and capable) person thou wouldst question that moment of despair
And wouldst say to it, “O Sorrow that deniest implicitly the allowance of favours (bestowed upon thee) by that Perfection,1825
گفتییش ای غصه‌ی منکر به حال ** راتبه‌ی انعامها را زان کمال
If Spring and (its) fresh gladness are not always thine, (then) of what is thy body, (which is) like a heap of roses, the storehouse?
گر بهر دم نت بهار و خرمیست ** هم‌چو چاش گل تنت انبار چیست
Thy body is a heap of roses, thy thought is like rose-water; the rose-water denies the rose: lo, here is a marvel!”
چاش گل تن فکر تو هم‌چون گلاب ** منکر گل شد گلاب اینت عجاب
(Even) straw is refused to those who apishly show ingratitude, (while) sun and cloud (sunshine and rain) are lavished on those who resemble the prophets in disposition.
از کپی‌خویان کفران که دریغ ** بر نبی‌خویان نثار مهر و میغ
That obstinacy in (showing) ingratitude is the rule followed by the ape, while that thankfulness and gratitude is the way of the prophet.
آن لجاج کفر قانون کپیست ** وآن سپاس و شکر منهاج نبیست
(See) what was done to the apish by their deeds of shame; (see) what was done to those of prophetic complexion by their acts of piety!1830
با کپی‌خویان تهتکها چه کرد ** با نبی‌رویان تنسکها چه کرد
In well-cultivated places there are curs and biting (dogs); in ruined places there is the treasure of glory and light.
در عمارتها سگانند و عقور ** در خرابیهاست گنج عز و نور
If this (spiritual) moonlight had not been in eclipse, so many philosophers would not have lost the (right) way.
گر نبودی این بزوغ اندر خسوف ** گم نکردی راه چندین فیلسوف
Through losing their way the acute and intelligent saw the brand of foolishness on their noses.
زیرکان و عاقلان از گمرهی ** دیده بر خرطوم داغ ابلهی
The remainder of the Story of the fakir who desired (to receive) his daily bread without (having recourse to) work as a means (of earning it).
باقی قصه‌ی فقیر روزی‌طلب بی‌واسطه‌ی کسب
In his grief that wretched pauper, who suffered a thousand agonies on account of indigence,
آن یکی بیچاره‌ی مفلس ز درد ** که ز بی‌چیزی هزاران زهر خورد
Used to beseech (God) in prayer and invocation, crying, “O Lord and Guardian of (them that are) the shepherds (of their people),1835
لابه کردی در نماز و در دعا ** کای خداوند و نگهبان رعا
Thou didst create me without any exertion (on my part): give me daily bread from this mansion (the world) without contrivance (on my part).
بی ز جهدی آفریدی مر مرا ** بی فن من روزیم ده زین سرا
Thou gavest me the five jewels in the casket of my head, and also five other occult senses.
پنج گوهر دادیم در درج سر ** پنج حس دیگری هم مستتر
These gifts of Thine are not to be numbered or computed; in setting them forth I am tongue-tied and shamefaced.
لا یعد این داد و لا یحصی ز تو ** من کلیلم از بیانش شرم‌رو
Since Thou art alone (without partner) in my creation, do Thou adjust (accordingly) the matter of providing me with daily bread.”
چونک در خلاقیم تنها توی ** کار رزاقیم تو کن مستوی
For years this prayer was frequently uttered by him, and at last his supplication took effect,1840
سالها زو این دعا بسیار شد ** عاقبت زاری او بر کار شد
As (in the case of) the person who used to beg God to grant him a lawful livelihood without labour and fatigue,
هم‌چو آن شخصی که روزی حلال ** از خدا می‌خواست بی‌کسب و کلال
(Till) at length the cow brought him happiness: (’twas in) the epoch of David whose justice was divinely inspired.
گاو آوردش سعادت عاقبت ** عهد داود لدنی معدلت
This thrall of love, too, made piteous entreaties, and he likewise carried off the ball from the field of (favourable) response.
این متیم نیز زاریها نمود ** هم ز میدان اجابت گو ربود
(Yet) while praying he would at times become distrustful on account of the postponement of the recompense and reward;
گاه بدظن می‌شدی اندر دعا ** از پی تاخیر پاداش و جزا
(And then) again the gracious Lord's deferment (of his hopes) would bring a message of joy to his heart and become a surety (for their fulfilment).1845