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6
1798-1847

  • 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.
  • گرچه آتش سخت پنهان می‌تند  ** کف بده انگشت اشارت می‌کند 

  • 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
  • چون فرو گیرد غمت گر چستیی  ** زان دم نومید کن وا جستیی 

  • 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
  • باز ارجاء خداوند کریم  ** در دلش بشار گشتی و زعیم 

  • Whenever in (the course of his) earnest supplication weariness caused him to despair, he would hear from the Presence of God (the call) “Come!”
  • چون شدی نومید در جهد از کلال  ** از جناب حق شنیدی که تعال 

  • This (Divine) Maker is He who abaseth and exalteth: without these two (attributes) no work is accomplished.
  • خافضست و رافعست این کردگار  ** بی ازین دو بر نیاید هیچ کار