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4662-4711

  • 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 l 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;
  • کم ز بادی نیست شد از امر کن ** در رحم طاوس و مرغ خوش‌سخن 4690
  • He is not less than a wind (from which) at the command “Be!” peacocks and sweet-voiced birds came to being in the (bird’s) womb
  • کم ز کوه سنگ نبود کز ولاد ** ناقه‌ای کان ناقه ناقه زاد زاد
  • He is not less than the mountain of rock which by parturition brought forth the she-camel that brought forth a she-camel
  • زین همه بگذر نه آن مایه‌ی عدم ** عالمی زاد و بزاید دم بدم
  • Leave all this behind. Did not the substance of non-existence bring forth, and will it not bring forth continually, a (whole) Universe?
  • بر جهید و بر طپید و شاد شاد ** یک دو چرخی زد سجود اندر فتاد
  • He (the man of Bukhárá) sprang up and quivered and whirled once or twice (in dance) joyously, joyously; (then) fell to worship.
  • با خویش آمدن عاشق بیهوش و روی آوردن به ثنا و شکر معشوق
  • How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.
  • گفت ای عنقای حق جان را مطاف ** شکر که باز آمدی زان کوه قاف
  • He said, “O ‘Anqá of God, (thou who art) the place of the spirit’s circling flight, (I give) thanks that thou hast come back from yonder mountain of Qáf.
  • ای سرافیل قیامتگاه عشق ** ای تو عشق عشق و ای دلخواه عشق 4695
  • O Siráfíl (Seraphiel) of Love’s resurrection place O Love of love and O Heart’s-desire of love,
  • اولین خلعت که خواهی دادنم ** گوش خواهم که نهی بر روزنم
  • I desire, as the first gift of honour thou wilt give me, that thou lay thine ear on my window.
  • گرچه می‌دانی بصفوت حال من ** بنده‌پرور گوش کن اقوال من
  • Albeit through (thy) purity thou knowest my feelings, lend ear to my words, O cherisher of thy slave.
  • صد هزاران بار ای صدر فرید ** ز آرزوی گوش تو هوشم پرید
  • Hundreds of thousands of times, O unique Prince, did my wits fly away in longing for thy ear—
  • آن سمیعی تو وان اصغای تو ** و آن تبسمهای جان‌افزای تو
  • That hearing of thine and that listening of thine, and those life-quickening smiles of thine;
  • آن بنوشیدن کم و بیش مرا ** عشوه‌ی جان بداندیش مرا 4700
  • That hearkening unto my lesser and greater (matters), (and unto) the beguilements of my evil-thinking (suspicious) soul.
  • قلبهای من که آن معلوم تست ** بس پذیرفتی تو چون نقد درست
  • Then my false coins, which are well-known to thee, thou didst accept as (though they were) genuine money;
  • بهر گستاخی شوخ غره‌ای ** حلمها در پیش حلمت ذره‌ای
  • For the sake of the boldness (importunity) of one (who was) impudent and deluded, O thou beside whose clemency (all) clemencies are (but) a mote!
  • اولا بشنو که چون ماندم ز شست ** اول و آخر ز پیش من بجست
  • Firstly, hear that when I abandoned (thy) net the first and the last {this world and the next) shot away (disappeared) from before me;
  • ثانیا بشنو تو ای صدر ودود ** که بسی جستم ترا ثانی نبود
  • Secondly, hear, O loving Prince, that I sought long, (but) there was no second to thee;
  • ثالثا تا از تو بیرون رفته‌ام ** گوییا ثالث ثلاثه گفته‌ام 4705
  • Thirdly, since I have gone away from thee, ‘tis as though I have said, ‘the third of three’;
  • رابعا چون سوخت ما را مزرعه ** می ندانم خامسه از رابعه
  • Fourthly, forasmuch as my cornfield is burnt-up, I do not know the fifth (finger) from the fourth.
  • هر کجا یابی تو خون بر خاکها ** پی بری باشد یقین از چشم ما
  • Wherever thou findest blood on the sods, (if) thou investigate, it will certainly (prove to) be (blood) from mine eye.
  • گفت من رعدست و این بانگ و حنین ** ز ابر خواهد تا ببارد بر زمین
  • My words are (as) the thunder, and this noise and moaning demands of the cloud that it should rain upon the earth.
  • من میان گفت و گریه می‌تنم ** یا بگریم یا بگویم چون کنم
  • Between words and tears I continue (in doubt) whether I should weep or speak: hew shall I do?
  • گر بگویم فوت می‌گردد بکا ** ور نگویم چون کنم شکر و ثنا 4710
  • If I speak, the weeping will be lost; and if I weep, how shall I render thanks and praise?
  • می‌فتد از دیده خون دل شها ** بین چه افتادست از دیده مرا
  • Heart’s blood is falling from mine eye, O King: see what has befallen me from mine eye!”