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3
3672-3696

  • هست باشد ذات او تا تو اگر ** بر نهی پنبه بسوزد زان شرر
  • Its (the flame's) essence is existent, so that, if you put cotton upon it, it (the cotton) will be consumed by the sparks;
  • نیست باشد روشنی ندهد ترا ** کرده باشد آفتاب او را فنا
  • (But) it is (really) non-existent: it gives you no light: the sun will have naughted it.
  • در دو صد من شهد یک اوقیه خل ** چون در افکندی و در وی گشت حل
  • When you have thrown an ounce of vinegar into two hundred maunds of sugar, and it has become dissolved therein,
  • نیست باشد طعم خل چون می‌چشی ** هست اوقیه فزون چون برکشی 3675
  • The flavour of the vinegar, when you taste (the sugar), is non-existent, (though) the ounce exists (as a) surplus when you weigh.
  • پیش شیری آهوی بیهوش شد ** هستی‌اش در هست او روپوش شد
  • In the presence of a lion a deer becomes senseless: her existence becomes a (mere) veil for his existence.
  • این قیاس ناقصان بر کار رب ** جوشش عشقست نه از ترک ادب
  • These analogies drawn by imperfect men concerning the action of the Lord are (like) the emotion of love, (they are) not from irreverence.
  • نبض عاشق بی ادب بر می‌جهد ** خویش را در کفه‌ی شه می‌نهد
  • The lover's pulse bounds up without reverence, he lays himself on the scale of the King's balance.
  • بی‌ادب‌تر نیست کس زو در جهان ** با ادب‌تر نیست کس زو در نهان
  • None is more irreverent than he in the world (outwardly); none is more reverent than he in secret (inwardly).
  • هم بنسبت دان وفاق ای منتجب ** این دو ضد با ادب با بی‌ادب 3680
  • Know, O chosen one, that these two opposites also, “reverent” and “irreverent,” are reconciled by means of relation.
  • بی‌ادب باشد چو ظاهر بنگری ** که بود دعوی عشقش هم‌سری
  • He (the lover) is irreverent when you regard the outward aspect, for his claim of love is (involves) equality (with the Beloved);
  • چون به باطن بنگری دعوی کجاست ** او و دعوی پیش آن سلطان فناست
  • (But) when you regard the inward aspect, where is the claim? He and (his) claim are naughted in the presence of that Sultan.
  • مات زید زید اگر فاعل بود ** لیک فاعل نیست کو عاطل بود
  • Máta Zaydun (Zayd died): if Zayd is the agent (grammatical subject), (yet) he is not the agent, for he is defunct.
  • او ز روی لفظ نحوی فاعلست ** ورنه او مفعول و موتش قاتلست
  • He is the agent (only) in respect of the grammatical expression; otherwise, he is the one acted upon (the object of the action), and Death is his slayer.
  • فاعل چه کو چنان مقهور شد ** فاعلیها جمله از وی دور شد 3685
  • What agent (is he), since he has been so overpowered and all the qualities of an agent have been removed from him?
  • قصه وکیل صدر جهان کی متهم شد و از بخارا گریخت از بیم جان باز عشقش کشید رو کشان کی کار جان سهل باشد عاشقان را
  • Story of the Sadr-i Jahán's Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.
  • در بخارا بنده‌ی صدر جهان ** متهم شد گشت از صدرش نهان
  • In Bukhárá the servant of the Sadr-i Jahán incurred suspicion and hid from his Sadr (prince).
  • مدت ده سال سرگردان بگشت ** گه خراسان گه کهستان گاه دشت
  • During ten years he roamed distractedly, now in Khurásán, now in the mountain-land, now in the desert.
  • از پس ده سال او از اشتیاق ** گشت بی‌طاقت ز ایام فراق
  • After ten years, through longing he became unable to endure the days of separation (from his beloved).
  • گفت تاب فرقتم زین پس نماند ** صبر کی داند خلاعت را نشاند
  • He said, “Henceforth I cannot bear to be parted (from him) any more: how can patience allay (the lover's) state of abandonment?”
  • از فراق این خاکها شوره بود ** آب زرد و گنده و تیره شود 3690
  • From separation these soils are nitrous (barren), and water becomes yellow and stinking and dark;
  • باد جان‌افزا وخم گردد وبا ** آتشی خاکستری گردد هبا
  • The life-increasing wind (air) becomes unhealthy and pestilential; a fire turns to ashes and dust.
  • باغ چون جنت شود دار المرض ** زرد و ریزان برگ او اندر حرض
  • The orchard which resembled Paradise becomes the abode of disease, (with) its leaves yellow and dropping in decay.
  • عقل دراک از فراق دوستان ** همچو تیرانداز اشکسته کمان
  • The penetrating intellect, through separation from its friends, (becomes) like an archer whose bow is broken.
  • دوزخ از فرقت چنان سوزان شدست ** پیر از فرقت چنان لرزان شدست
  • From separation Hell has become so burning; from separation the old man has become so trembling.
  • گر بگویم از فراق چون شرار ** تا قیامت یک بود از صد هزار 3695
  • If I should speak of separation, (which is) like sparks of fire, till the Resurrection, ’twould be (only) one (part) out of a hundred thousand.
  • پس ز شرح سوز او کم زن نفس ** رب سلم رب سلم گوی و بس
  • Therefore do not breathe (a word) in description of its burning: say only “Lord, save (me)! Lord, save (me)!”