(But) holy is He who giveth (mere) earth a (specious) colour and causes us to quarrel over it like children.
پاک آنک خاک را رنگی دهد ** هم‌چو کودکمان بر آن جنگی دهد
(The world is) a skirtful of earth, and we are like little children: in our sight the earth is as gold of the mine.
دامنی پر خاک ما چون طفلکان ** در نظرمان خاک هم‌چون زر کان
There is no room for a child beside (grown-up) men: how should God let a child sit with men?4735
طفل را با بالغان نبود مجال ** طفل را حق کی نشاند با رجال
If fruit become old, (yet) so long as it is immature and not ripe it is called ghúra (unripe grapes).
میوه گر کهنه شود تا هست خام ** پخته نبود غوره گویندش به نام
Though (one resembling) immature and sour (fruit) reach the age of a hundred years, he is (still) a child and unripe (ghúra) in the opinion of every sagacious person.
گر شود صدساله آن خام ترش ** طفل و غوره‌ست او بر هر تیزهش
Though his hair and beard be white, he is still in the childish state of fear and hope,
گرچه باشد مو و ریش او سپید ** هم در آن طفلی خوفست و امید
Saying, “Shall I attain (to maturity), or am I (to be) left immature? Oh, I wonder, will the Vine bestow that bounty on me?
که رسم یا نارسیده مانده‌ام ** ای عجب با من کند کرم آن کرم
Notwithstanding such an incapacity and remoteness (from God), will He confer on these unripe grapes (ghúra) of mine a perfection like that of the ripe grape (angúr)?4740
با چنین ناقابلی و دوریی ** بخشد این غوره‌ی مرا انگوریی
I have no hopes from any quarter, but that (Divine) Bounty is saying to me, ‘Do not ye despair!’”
نیستم اومیدوار از هیچ سو ** وان کرم می‌گویدم لا تیاسوا
Our Kháqán (Emperor) has made a perpetual feast (for us): He is always pulling our ears (drawing us thither and saying), “Do not lose hope!”
دایما خاقان ما کردست طو ** گوشمان را می‌کشد لا تقنطوا
Although we are in the ditch (and overwhelmed) by this despair, let us go dancing along since He has invited us.
گرچه ما زین ناامیدی در گویم ** چون صلا زد دست اندازان رویم
Let us dance (along) like mettlesome horses galloping towards the familiar pasturage.
دست اندازیم چون اسپان سیس ** در دویدن سوی مرعای انیس
Let us toss our feet, though no foot is there; let us drain the cup, though no cup is there,4745
گام اندازیم و آنجا گام نی ** جام پردازیم و آنجا جام نی
Because all things there are spiritual: ’tis reality on reality on reality.
زانک آنجا جمله اشیا جانیست ** معنی اندر معنی اندر معنیست
Form is the shadow, reality is the sun: the shadowless light is (only to be found) in the ruin.
هست صورت سایه معنی آفتاب ** نور بی‌سایه بود اندر خراب
When not a brick is left (resting) on a brick there, no ugly shadow remains in the moonlight.
چونک آنجا خشت بر خشتی نماند ** نور مه را سایه‌ی زشتی نماند
(Even) if the brick be of gold it must be torn away, since (the removal of) the brick is the price paid for inspiration and light.
خشت اگر زرین بود بر کندنیست ** چون بهای خشت وحی و روشنیست
In order to remove the shadow (of materiality) the mountain (Sinai) is rased to the ground: ’tis a small matter to fall to pieces for the sake of this light.4750
کوه بهر دفع سایه مندکست ** پاره گشتن بهر این نور اندکست
When the light of the Lord struck on the surface of the mountain, it (the mountain) fell to pieces in order that it (the light) should penetrate its interior too.
بر برون که چو زد نور صمد ** پاره شد تا در درونش هم زند
As soon as a loaf of bread touches the palm of a hungry man, his eyes and mouth open wide in desire (to eat it).
گرسنه چون بر کفش زد قرص نان ** وا شکافد از هوس چشم و دهان
This (light) is worth (the price, namely) falling into a hundred thousand pieces: soar up through the (spiritual) heaven, O (thou who resemblest) earth,
صد هزاران پاره گشتن ارزد این ** از میان چرخ برخیز ای زمین
That the light of heaven may consume thy shadow: the (dark) night is caused by thy shadow, O enemy of Day.
تا که نور چرخ گردد سایه‌سوز ** شب ز سایه‌ی تست ای یاغی روز
This earth is like a cradle for babes: it cramps the movements of grownup men.4755
این زمین چون گاهواره‌ی طفلکان ** بالغان را تنگ می‌دارد مکان
On account of the babes (who live in it) God hath called the earth a cradle (mahd), and He hath bestowed milk on the babes in their cradle.
بهر طفلان حق زمین را مهد خواند ** شیر در گهواره بر طفلان فشاند
The house is crowded with these cradles: let the babes grow up quickly, O King!
خانه تنگ آمد ازین گهواره‌ها ** طفلکان را زود بالغ کن شها
O cradle, do not incommode the house (but let there be room), so that the grown-up man can move freely.
ای گواره خانه را ضیق مدار ** تا تواند کرد بالغ انتشار
(Concerning) the vicious distempered thoughts that arose in the prince in consequence of the (spiritual) self-sufficiency and illumination with which his heart had been endowed by the King: how he proceeded to show ingratitude and rebelliousness, and how the King, being made aware of it in an inspired and mysterious manner, was pained at heart and, though outwardly unconscious (of it), dealt his (the prince's) spirit a (mortal) wound, etc.
وسوسه‌ای کی پادشاه‌زاده را پیدا شد از سبب استغنایی و کشفی کی از شاه دل او را حاصل شده بود و قصد ناشکری و سرکشی می‌کرد شاه را از راه الهام و سر شاه را خبر شد دلش درد کرد روح او را زخمی زد چنانک صورت شاه را خبر نبود الی آخره
When from the inward nature of the King the (spiritual) allowance was paid over, without sale or purchase, into his (the prince's) soul,
چون مسلم گشت بی‌بیع و شری ** از درون شاه در جانش جری
His moon-like soul was feeding on the light of the King's soul as the moon (feeds) on (the light of) the sun,4760
قوت می‌خوردی ز نور جان شاه ** ماه جانش هم‌چو از خورشید ماه
And the spiritual ration from the peerless King was arriving in his intoxicated soul at every moment.
راتبه‌ی جانی ز شاه بی‌ندید ** دم به دم در جان مستش می‌رسید
’Twas not that (material food) which polytheists and Christians eat, (but) part of the (spiritual) food which the angels eat.
آن نه که ترسا و مشرک می‌خورند ** زان غذایی که ملایک می‌خورند
He felt self-sufficiency within himself, and from self-sufficiency emerged a feeling of insolent pride.
“Am not I,” said he, “both a king and a king's son? How have I let this King take control of me?
که نه من هم شاه و هم شه‌زاده‌ام ** چون عنان خود بدین شه داده‌ام
Now that a resplendent moon has risen for me, why should I be following a (cloud of) dust?4765
چون مرا ماهی بر آمد با لمع ** من چرا باشم غباری را تبع
The water is (running) in my river-bed, and ’tis time to show disdain: wherefore should I who want nothing endure disdain from another?
آب در جوی منست و وقت ناز ** ناز غیر از چه کشم من بی‌نیاز
Why should I bandage my head when my headache is gone? The time for pale face and tearful eye is past.
سر چرا بندم چو درد سر نماند ** وقت روی زرد و چشم تر نماند
Since my lips have become (sweet) as sugar and my cheeks (bright) as the moon, I must open another (independent) shop.”
چون شکرلب گشته‌ام عارض قمر ** باز باید کرد دکان دگر
When his carnal soul began to spawn from this egoism, he began to chew a hundred thousand thistles (cherish absurd fancies).
زین منی چون نفس زاییدن گرفت ** صد هزاران ژاژ خاییدن گرفت
Even the evil eye can traverse a hundred deserts to reach the object of its greed and envy:4770
صد بیابان زان سوی حرص و حسد ** تا بدان‌جا چشم بد هم می‌رسد
How, (then), should the sea of the King, to which every water returns, be ignorant of what is (contained) in torrent and river?
بحر شه که مرجع هر آب اوست ** چون نداند آنچ اندر سیل و جوست
The King's heart was pained by his (the prince's) thoughts and the ingratitude (shown) for his virgin (ever new) munificence.
شاه را دل درد کرد از فکر او ** ناسپاسی عطای بکر او
He said (to himself), “Prithee, O base ill-mannered fellow, was this what my bounty deserved? Marvellous!
گفت آخر ای خس واهی‌ادب ** این سزای داد من بود ای عجب
(Look) how I have dealt with thee in (lavishing) this precious treasure! (Look) how thou hast dealt with me in thy mean-spiritedness!
من چه کردم با تو زین گنج نفیس ** تو چه کردی با من از خوی خسیس
I have put in thy bosom a moon that will never set till the Day of Reckoning,4775
من ترا ماهی نهادم در کنار ** که غروبش نیست تا روز شمار
And in requital for that gift of pure light thou hast thrown thorns and earth in mine eye.
در جزای آن عطای نور پاک ** تو زدی در دیده‌ی من خار و خاک
I have become for thee a ladder to Heaven, and thou hast become a bow and arrow in combat with me.”
من ترا بر چرخ گشته نردبان ** تو شده در حرب من تیر و کمان
Pangs of jealousy arose in (the heart of) the King: the reflexion of the King's pangs entered into him (the prince).
درد غیرت آمد اندر شه پدید ** عکس درد شاه اندر وی رسید
The bird of his felicity fluttered violently in reproaching him and tore the veil (exposed the disgrace) of him who had sought seclusion (made himself independent of the King).
مرغ دولت در عتابش بر طپید ** پرده‌ی آن گوشه گشته بر درید
When the comely youth felt within himself the dust and (disturbing) effects of his wicked behaviour,4780
چون درون خود بدید آن خوش‌پسر ** از سیه‌کاری خود گرد و اثر
(And saw that) the allowance of favour and bounty had failed and that the house of his joy was filled with sorrow,
از وظیفه‌ی لطف و نعمت کم شده ** خانه‌ی شادی او پر غم شده
He came to himself (recovered) from the intoxication caused by the wine (of egoism); (but) in consequence of that sin his head became the abode of crop-sickness.
با خود آمد او ز مستی عقار ** زان گنه گشته سرش خانه‌ی خمار