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  • پس کدامین شهر ز آنها خوشترست ** گفت آن شهری که در وی دلبرست
  • Which of them, then, is the fairest?” He replied, “The city where my sweetheart is.”
  • هرکجا باشد شه ما را بساط ** هست صحرا گر بود سم الخیاط 3810
  • Wherever the carpet is (spread) for our King, (there) is the (spacious) plain, though it (that place) be (as narrow as) the eye of a needle.
  • هر کجا که یوسفی باشد چو ماه ** جنتست ارچه که باشد قعر چاه
  • Wherever a Joseph (beautiful) as the moon may be, ’tis Paradise, even though it be the bottom of a well.
  • منع کردن دوستان او را از رجوع کردن به بخارا وتهدید کردن و لاابالی گفتن او
  • How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don't care.”
  • گفت او را ناصحی ای بی‌خبر ** عاقبت اندیش اگر داری هنر
  • A candid adviser said to him, “O imprudent man, think of the end (consequence), if thou hast (any) skill.
  • درنگر پس را به عقل و پیش را ** همچو پروانه مسوزان خویش را
  • Consider reasonably the future and the past: do not let thyself be burnt like a moth.
  • چون بخارا می‌روی دیوانه‌ای ** لایق زنجیر و زندان‌خانه‌ای
  • How art thou going to Bukhárá? Thou art mad, thou art (only) fit for chains and the prison-house.
  • او ز تو آهن همی‌خاید ز خشم ** او همی‌جوید ترا با بیست چشم 3815
  • He (the Sadr-i Jahán) is champing iron in his wrath against thee; he is seeking thee with twenty eyes.
  • می‌کند او تیز از بهر تو کارد ** او سگ قحطست و تو انبان آرد
  • He is sharpening the knife for thee: he is (like) the starving dog, and thou (like) the bag of flour.
  • چون رهیدی و خدایت راه داد ** سوی زندان می‌روی چونت فتاد
  • After thou hast escaped and God has given thee the (open) road, thou art going (back) to prison: what is the matter with thee?
  • بر تو گر ده‌گون موکل آمدی ** عقل بایستی کز ایشان کم زدی
  • Had there been ten sorts of custodians over thee, intelligence would have been needed in order that thou might'st become quit of them.
  • چون موکل نیست بر تو هیچ‌کس ** از چه بسته گشت بر تو پیش و پس
  • Since no one is a custodian over thee, wherefore have the future and the past become sealed to thee?”
  • عشق پنهان کرده بود او را اسیر ** آن موکل را نمی‌دید آن نذیر 3820
  • Secret love had made him (the Wakíl) captive: the warner (his critic) was not seeing that custodian.
  • هر موکل را موکل مختفیست ** ورنه او در بند سگ طبعی ز چیست
  • Every custodian's custodian is hidden; else, wherefore is he (the wicked custodian) in thrall to (his) currish nature?
  • خشم شاه عشق بر جانش نشست ** بر عوانی و سیه‌روییش بست
  • The anger of Love, the King, settled upon his soul and chained him to the (base) office of a myrmidon and to ignominy.
  • می‌زند او را که هین او رابزن ** زان عوانان نهان افغان من
  • It (anger) is striking him and saying, “Hark, strike him (thy captive)!” Woe is me on account of those hidden myrmidons.
  • هرکه بینی در زیانی می‌رود ** گرچه تنها با عوانی می‌رود
  • Whomsoever you see going in a (path of) detriment, he, though (apparently) alone, is going along with a (hidden) myrmidon.
  • گر ازو واقف بدی افغان زدی ** پیش آن سلطان سلطانان شدی 3825
  • If he were aware of him, he would cry out in distress and go into the presence of the King of kings,
  • ریختی بر سر به پیش شاه خاک ** تا امان دیدی ز دیو سهمناک
  • And scatter earth on his head before the King, that he might find security from the frightful Devil.
  • میر دیدی خویش را ای کم ز مور ** زان ندیدی آن موکل را تو کور
  • (But) you, O less than an ant, deemed yourself a prince: hence, blind (as you are), you did not see that custodian.
  • غره گشتی زین دروغین پر و بال ** پر و بالی کو کشد سوی وبال
  • You were deluded by these false wings and plumes—the wings and plumes that lead to woe.
  • پر سبک دارد ره بالا کند ** چون گل‌آلو شد گرانیها کند
  • (If) he keep his wings light (unencumbered), he journeys upward; when he becomes defiled with earth, he makes heavinesses (which weigh him down).
  • لاابالی گفتن عاشق ناصح و عاذل را از سر عشق
  • How the lover, impelled by love, said “I don't care” to the person who counselled and scolded him.
  • گفت ای ناصح خمش کن چند چند ** پند کم ده زانک بس سختست بند 3830
  • He said, “O counsellor, be silent! How long, how long (wilt thou chide)? Do not give advice, for the bonds (on me) are very grievous.
  • سخت‌تر شد بند من از پند تو ** عشق را نشناخت دانشمند تو
  • My bonds are more grievous than thy advice: thy doctor (who taught thee) was not acquainted with love.
  • آن طرف که عشق می‌افزود درد ** بوحنیفه و شافعی درسی نکرد
  • In that quarter where love was increasing (my) pain, Bú Hanífa and Sháfi‘í gave no instruction.
  • تو مکن تهدید از کشتن که من ** تشنه‌ی زارم به خون خویشتن
  • Do not thou threaten me with being killed, for I thirst lamentably for mine own blood.”
  • عاشقان را هر زمانی مردنیست ** مردن عشاق خود یک نوع نیست
  • For lovers, there is a dying at every moment: verily, the dying of lovers is not of one sort.
  • او دو صد جان دارد از جان هدی ** وآن دوصد را می‌کند هر دم فدی 3835
  • He (the lover) hath two hundred souls (lives) from the Soul of Guidance, and those two hundred he is sacrificing at every instant.
  • هر یکی جان را ستاند ده بها ** از نبی خوان عشرة امثالها
  • For each soul (life) he receives ten as its price: read from the Qur’án “ten like unto them.”
  • گر بریزد خون من آن دوست‌رو ** پای‌کوبان جان برافشانم برو
  • If that One of friendly countenance shed my blood, dancing (in triumph) I will strew (lavish) my soul (life) upon Him.
  • آزمودم مرگ من در زندگیست ** چون رهم زین زندگی پایندگیست
  • I have tried it: my death is (consists) in life: when I escape from this life, ’tis to endure for ever.
  • اقتلونی اقتلونی یا ثقات ** ان فی قتلی حیاتا فی حیات
  • “Kill me, kill me, O trusty friends! Lo, in my being killed is life on life.”
  • یا منیر الخد یا روح البقا ** اجتذب روحی وجد لی باللقا 3840
  • O Thou that makest the cheek radiant, O Spirit of everlastingness, draw my spirit to Thyself and generously bestow on me the meeting (with Thee).
  • لی حبیب حبه یشوی الحشا ** لو یشا یمشی علی عینی مشی
  • I have a Beloved whose love roasts the bowels (of my heart): if He wished to walk upon mine eye, He would walk (upon it, and be welcome).
  • پارسی گو گرچه تازی خوشترست ** عشق را خود صد زبان دیگرست
  • Speak Persian, though Arabic is sweeter: Love indeed hath a hundred other tongues (besides these two).
  • بوی آن دلبر چو پران می‌شود ** آن زبانها جمله حیران می‌شود
  • When the scent of that Charmer of hearts begins to fly (abroad), all those tongues become dumbfounded.
  • بس کنم دلبر در آمد در خطاب ** گوش شو والله اعلم بالصواب
  • I will cease (from speech): the Sweetheart has begun to speak, be (all) ear—and God best knoweth the right course.
  • چونک عاشق توبه کرد اکنون بترس ** کو چو عیاران کند بر دار درس 3845
  • Since the lover has repented, now beware (of misapprehension), for he will lecture, like the adepts (in mystical love), on the gallows.
  • گرچه این عاشق بخارا می‌رود ** نه به درس و نه به استا می‌رود
  • Although this lover is going to Bukhárá, he is not going to (attend) lectures or to (learn from) a teacher.
  • عاشقان را شد مدرس حسن دوست ** دفتر و درس و سبقشان روی اوست
  • For lovers, the (only) lecturer is the beauty of the Beloved, their (only) book and lecture and lesson is His face.
  • خامشند و نعره‌ی تکرارشان ** می‌رود تا عرش و تخت یارشان
  • They are silent (outwardly), but the shrill noise of their repetition is going up to the throne and high-seat of their Friend.
  • درسشان آشوب و چرخ و زلزله ** نه زیاداتست و باب سلسله
  • Their (only) lesson is enthusiasm and the whirling dance and quaking agitation; not the Ziyádát and the chapter on “the chain.”
  • سلسله‌ی این قوم جعد مشکبار ** مسله‌ی دورست لیکن دور یار 3850
  • The “chain” of these people (the lovers of God) is the musk-dropping curls (of the Beloved); they have the question of “the circle,” but it is the “circle” of the Friend.
  • مسله‌ی کیس ار بپرسد کس ترا ** گو نگنجد گنج حق در کیسه‌ها
  • If any one ask you about the question of “the purse,” tell (him) that God's treasure is not contained in purses.
  • گر دم خلع و مبارا می‌رود ** بد مبین ذکر بخارا می‌رود
  • If talk of khul‘ and mubárá is going on (among them), do not disapprove: (inwardly) mention is being made of “Bukhárá.”
  • ذکر هر چیزی دهد خاصیتی ** زانک دارد هرصفت ماهیتی
  • The mention (recollection) of any thing produces a particular (spiritual) effect, inasmuch as every quality has a quiddity.
  • در بخارا در هنرها بالغى ** چون به خوارى رو نهى ز آن فارغى
  • In Bukhárá you attain to (perfection in) the sciences: when you turn to lowliness (ba-khwárí), you are freed from them.
  • آن بخاری غصه‌ی دانش نداشت ** چشم بر خورشید بینش می‌گماشت 3855
  • That man of Bukhárá had not the vexation of knowledge: he was fixing his eyes on the sun of vision.
  • هرکه درخلوت ببینش یافت راه ** او ز دانشها نجوید دستگاه
  • No one who in solitude has found the way to vision will seek power by means of the (diverse) kinds of knowledge.
  • با جمال جان چوشد هم‌کاسه‌ای ** باشدش ز اخبار و دانش تاسه‌ای
  • When he has become a boon-companion to the beauty of the Soul, he will have a disgust of traditional learning and knowledge.
  • دید بردانش بود غالب فرا ** زان همی دنیا بچربد عامه را
  • Vision is generally superior to knowledge: hence the present world prevails (over the next world) in the view of the vulgar,