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3
4640-4689

  • تا به بالا بر نیاید دودها ** تا نگردد مضطرب چرخ و سها 4640
  • That burning sighs may not soar upward; that the sky and the stars may not be shaken;
  • تا نلرزد عرش از ناله یتیم ** تا نگردد از ستم جانی سقیم
  • That the empyrean may not tremble at the orphan's wail; that no (living) soul may be marred by violence.
  • زان نهادیم از ممالک مذهبی ** تا نیاید بر فلکها یا ربی
  • We established a law (of justice) throughout the kingdoms (of the earth), to the end that no (cry of) ‘O Lord!’ should go up to the skies.
  • منگر ای مظلوم سوی آسمان ** کاسمانی شاه داری در زمان
  • O oppressed one, do not look to Heaven, for thou hast a heavenly king in the temporal world.”
  • گفت پشه داد من از دست باد ** کو دو دست ظلم بر ما بر گشاد
  • The gnat said, “My appeal is against the hand (might) of the Wind, for he opened the two hands of oppression against us.
  • ما ز ظلم او به تنگی اندریم ** با لب بسته ازو خون می‌خوریم 4645
  • Through his oppression we are in sore straits: with closed lips we are drinking blood (suffering torment) from him.”
  • امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم
  • How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
  • پس سلیمان گفت ای زیبادوی ** امر حق باید که از جان بشنوی
  • Then Solomon said, “O thou with the pretty voice, it behoves thee to hearken with (all thy) soul to the command of God.
  • حق به من گفتست هان ای دادور ** مشنو از خصمی تو بی خصمی دگر
  • God hath said to me, ‘Beware, O Judge! Do not hear one litigant without the other litigant.
  • تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور
  • Until both litigants come into the presence, the truth does not come to light before the judge.
  • خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر
  • If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’
  • من نیارم رو ز فرمان تافتن ** خصم خود را رو بیاور سوی من 4650
  • I dare not avert my face from the (Divine) command. Go, bring thy adversary before me.”
  • گفت قول تست برهان و درست ** خصم من بادست و او در حکم تست
  • It (the gnat) said, “Thy words are an argument (conclusive) and sound. My adversary is the Wind, and he is in thy jurisdiction.”
  • بانگ زد آن شه که ای باد صبا ** پشه افغان کرد از ظلمت بیا
  • The King shouted, “O East-wind, the gnat complains of thy injustice: come!
  • هین مقابل شو تو و خصم و بگو ** پاسخ خصم و بکن دفع عدو
  • Hark, come face to face with thy adversary and reply to thy adversary and rebut thy opponent.”
  • باد چون بشنید آمد تیز تیز ** پشه بگرفت آن زمان راه گریز
  • When the Wind heard (the summons), he came very rapidly: the gnat at once took to flight.
  • پس سلیمان گفت ای پشه کجا ** باش تا بر هر دو رانم من قضا 4655
  • Then Solomon said, “O gnat, where (art thou going)? Stop, that I may pass judgement on (you) both.”
  • گفت ای شه مرگ من از بود اوست ** خود سیاه این روز من از دود اوست
  • It (the gnat) answered, “O King, my death is from his being: verily, this day of mine is black from his smoke.
  • او چو آمد من کجا یابم قرار ** کو بر آرد از نهاد من دمار
  • Since he has come, where shall I find rest? for he wrings the (vital) breath out of my body.”
  • همچنین جویای درگاه خدا ** چون خدا آمد شود جوینده لا
  • Even such is the seeker of the Court of God: when God comes, the seeker is naughted.
  • گرچه آن وصلت بقا اندر بقاست ** لیک ز اول آن بقا اندر فناست
  • Although that union (with God) is immortality on immortality, yet at first that immortality (baqá) consists in dying to self (faná).
  • سایه‌هایی که بود جویای نور ** نیست گردد چون کند نورش ظهور 4660
  • The reflexions that are seeking the Light are naughted when His Light appears.
  • عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه
  • How should the reason remain when He bids it go?Everything is perishing except His Face.
  • هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست
  • Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!
  • اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست
  • In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.
  • نواختن معشوق عاشق بیهوش را تا به هوش باز آید
  • How the Beloved caressed the senseless lover, that he might return to his senses.
  • می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان
  • The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.
  • بانگ زد در گوش او شه کای گدا ** زر نثار آوردمت دامن گشا 4665
  • The Prince cried into his ear, “O beggar, I bring gold to scatter o’er thee; spread out thy skirt.
  • جان تو کاندر فراقم می‌طپید ** چونک زنهارش رسیدم چون رمید
  • Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?
  • ای بدیده در فراقم گرم و سرد ** با خود آ از بی‌خودی و باز گرد
  • O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”
  • مرغ خانه اشتری را بی خرد ** رسم مهمانش به خانه می‌برد
  • The domestic fowl, in the manner of a host, foolishly brings a camel to her house.
  • چون به خانه مرغ اشتر پا نهاد ** خانه ویران گشت و سقف اندر فتاد
  • When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.
  • خانه‌ی مرغست هوش و عقل ما ** هوش صالح طالب ناقه‌ی خدا 4670
  • The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel
  • ناقه چون سر کرد در آب و گلش ** نه گل آنجا ماند نه جان و دلش
  • When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.
  • کرد فضل عشق انسان را فضول ** زین فزون‌جویی ظلومست و جهول
  • Pre-eminence in love made Man overweening: because of this desire for excess he is very unjust and very ignorant.
  • جاهلست و اندرین مشکل شکار ** می‌کشد خرگوش شیری در کنار
  • He is ignorant, and in this difficult chase the hare is clasping a lion in his arms.
  • کی کنار اندر کشیدی شیر را ** گر بدانستی و دیدی شیر را
  • How would he clasp the lion in his arms, if he knew and saw the lion?
  • ظالمست او بر خود و بر جان خود ** ظلم بین کز عدلها گو می‌برد 4675
  • He is unjust to himself and to his own soul: behold an injustice that bears away the ball (the palm) from (all) justices!
  • جهل او مر علمها را اوستاد ** ظلم او مر عدلها را شد رشاد
  • His ignorance is the teacher to (all) knowledges, his injustice has become the right way for (all) justices.
  • دست او بگرفت کین رفته دمش ** آنگهی آید که من دم بخشمش
  • He (the Sadr-i Jahán) took his (the lover’s) hand, saying, “This man whose breath has departed will (only) then come (to life) when I give him (spiritual) breath.
  • چون به من زنده شود این مرده‌تن ** جان من باشد که رو آرد به من
  • When this man whose body is dead shall become living through Me (then) it will be My spirit that turns its face towards me.
  • من کنم او را ازین جان محتشم ** جان که من بخشم ببیند بخششم
  • By means of this spirit I make him possessed of high estate: (only) the spirit that I give sees (experiences) My bounty.
  • جان نامحرم نبیند روی دوست ** جز همان جان کاصل او از کوی اوست 4680
  • The unfamiliar (unprivileged) spirit does not see the face of the Beloved: (none sees it) except that spirit whose origin is from His dwelling-place.
  • در دمم قصاب‌وار این دوست را ** تا هلد آن مغز نغزش پوست را
  • Butcher-like, I breathe upon this dear friend, in order that his goodly inward part may leave the skin.”
  • گفت ای جان رمیده از بلا ** وصل ما را در گشادیم الصلا
  • He said, “O spirit that hast fled from tribulation, We have opened the door to union with Us; welcome!
  • ای خود ما بی‌خودی و مستی‌ات ** ای ز هست ما هماره هستی‌ات
  • O thou whose selflessness and intoxication is (caused by) Our Self, O thou whose being is incessantly (derived) from Our Being,
  • با تو بی لب این زمان من نو بنو ** رازهای کهنه گویم می‌شنو
  • Now, without lip, I tell thee the old mysteries anew: hearken!
  • زانک آن لبها ازین دم می‌رمد ** بر لب جوی نهان بر می‌دمد 4685
  • (I tell thee silently) because those (bodily) lips are fleeing from (are unable to apprehend) this Breath (Word); it is breathed forth on the lip (bank) of the hidden River.
  • گوش بی‌گوشی درین دم بر گشا ** بهر راز یفعل الله ما یشا
  • At this moment open the ear of earlessness for the sake of (hearing) the mystery of God doeth what He willeth.”
  • چون صلای وصل بشنیدن گرفت ** اندک اندک مرده جنبیدن گرفت
  • When he began to hear the call to union, little by little, the dead man began to stir.
  • نه کم از خاکست کز عشوه‌ی صبا ** سبز پوشد سر بر آرد از فنا
  • He (the lover of God) is not less than the earth which at the zephyr’s blandishments puts on (a garment of) green and lifts up it head from death;
  • کم ز آب نطفه نبود کز خطاب ** یوسفان زایند رخ چون آفتاب
  • He is not less than the seminal water from which at the (Divine) bidding there are born Josephs with faces like the sun;