English    Türkçe    فارسی   

5
2735-2784

  • عشق جوشد بحر را مانند دیگ  ** عشق ساید کوه را مانند ریگ  2735
  • Love makes the sea boil like a kettle; Love crumbles the mountain like sand;
  • عشق‌بشکافد فلک را صد شکاف  ** عشق لرزاند زمین را از گزاف 
  • Love cleaves the sky with a hundred clefts; Love unconscionably makes the earth to tremble.
  • با محمد بود عشق پاک جفت  ** بهر عشق او را خدا لولاک گفت 
  • The pure Love was united with Mohammed: for Love's sake God said to him, “But for thee.”
  • منتهی در عشق چون او بود فرد  ** پس مر او را ز انبیا تخصیص کرد 
  • Since he alone was the ultimate goal in Love, therefore God singled him out from the (other) prophets,
  • گر نبودی بهر عشق پاک را  ** کی وجودی دادمی افلاک را 
  • (Saying), “Had it not been for pure Love's sake, how should I have bestowed an existence on the heavens?
  • من بدان افراشتم چرخ سنی  ** تا علو عشق را فهمی کنی  2740
  • I have raised up the lofty celestial sphere, that thou mayst apprehend the sublimity of Love.
  • منفعتهای دیگر آید ز چرخ  ** آن چو بیضه تابع آید این چو فرخ 
  • Other benefits come from the celestial sphere: it is like the egg, (while) these (benefits) are consequential, like the chick.
  • خاک را من خوار کردم یک سری  ** تا ز خواری عاشقان بویی بری 
  • I have made the earth altogether lowly, that thou mayst gain some notion of the lowliness of lovers.
  • خاک را دادیم سبزی و نوی  ** تا ز تبدیل فقیر آگه شوی 
  • We have given greenness and freshness to the earth, that thou mayst become acquainted with the (spiritual) transmutation of the dervish.”
  • با تو گویند این جبال راسیات  ** وصف حال عاشقان اندر ثبات 
  • These firm-set mountains describe (represent) to thee the state of lovers in steadfastness,
  • گرچه آن معنیست و این نقش ای پسر  ** تا به فهم تو کند نزدیک‌تر  2745
  • Although that (state) is a reality, while this (description) is (only) an image, O son, (which is employed) in order that he (who offers it) may bring it nearer to thy understanding.
  • غصه را با خار تشبیهی کنند  ** آن نباشد لیک تنبیهی کنند 
  • They liken anguish to thorns; it is not that (in reality), but they do so as a means of arousing (thy) attention.
  • آن دل قاسی که سنگش خواندند  ** نامناسب بد مثالی راندند 
  • When they called a hard heart “stony,” that was (really) inappropriate, (but) they made it serve as a similitude.
  • در تصور در نیاید عین آن  ** عیب بر تصویر نه نفیش مدان 
  • The archetype of that (object of comparison) is inconceivable: put the blame on thy conceptual faculty, and do not regard it (the archetype) as negated (nonexistent).
  • رفتن این شیخ در خانه‌ی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را 
  • How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.
  • شیخ روزی چار کرت چون فقیر  ** بهر کدیه رفت در قصر امیر 
  • One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,
  • در کفش زنبیل و شی لله زنان  ** خالق جان می‌بجوید تای نان  2750
  • (With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.”
  • نعلهای بازگونه‌ست ای پسر  ** عقل کلی را کند هم خیره‌سر 
  • ’Tis preposterous, O son: it makes even Universal Reason giddy-headed (astounded).
  • چون امیرش دید گفتش ای وقیح  ** گویمت چیزی منه نامم شحیح 
  • When the Amír saw him, he said to him, “O impudent man, I will tell you something, (but) do not fasten on me the name of niggard.
  • این چه سغری و چه رویست و چه کار  ** که به روزی اندر آیی چار بار 
  • What callousness and effrontery and (insolent) behaviour is this, that you come in (here) four times in one day?
  • کیست اینجا شیخ اندر بند تو  ** من ندیدم نر گدا مانند تو 
  • Who here is attached to you, Shaykh? Never have I seen a sturdy beggar like you.
  • حرمت و آب گدایان برده‌ای  ** این چه عباسی زشت آورده‌ای  2755
  • You have brought (all) beggars into contempt and disgrace: what abominable importunity, worthy of ‘Abbás (himself), is this that you have shown!
  • غاشیه بر دوش تو عباس دبس  ** هیچ ملحد را مباد این نفس نحس 
  • ‘Abbás (the seller) of date-syrup is (merely) your groom: may no freethinker (mulhid) have such an ill-starred soul!”
  • گفت امیرا بنده فرمانم خموش  ** ز آتشم آگه نه‌ای چندین مجوش 
  • He replied, “O Amír, I am devoted to the (Divine) command. Be silent! Thou art not acquainted with my (inward) fire: do not boil (rage) so much!
  • بهر نان در خویش حرصی دیدمی  ** اشکم نان‌خواه را بدریدمی 
  • Had I found in myself any greed for bread, I would have ripped my bread craving belly.
  • هفت سال از سوز عشق جسم‌پز  ** در بیابان خورده‌ام من برگ رز 
  • During seven years, (inspired) by the ardour of Love that cooks the body, I have eaten (nothing but) vine-leaves in the wilderness,
  • تا ز برگ خشک و تازه خوردنم  ** سبز گشته بود این رنگ تنم  2760
  • So that, from my eating withered and fresh leaves, this bodily colour of mine had turned green.”
  • تا تو باشی در حجاب بوالبشر  ** سرسری در عاشقان کمتر نگر 
  • So long as thou art in the veil of the Father of mankind (Adam), do not look slightingly on the lovers (of God).
  • زیرکان که مویها بشکافتند  ** علم هیات را به جان دریافتند 
  • The acute men who have split hairs (in profound investigation) and with (all) their soul have (studied and) apprehended the science of astronomy,
  • علم نارنجات و سحر و فلسفه  ** گرچه نشناسند حق المعرفه 
  • And the sciences of sorcery and magic and (natural) philosophy, and, though they do not know (these sciences) with real knowledge,
  • لیک کوشیدند تا امکان خود  ** بر گذشتند از همه اقران خود 
  • Yet have endeavoured (to know them) as far as they possibly can, and have surpassed all their rivals—
  • عشق غیرت کرد و زیشان در کشید  ** شد چنین خورشید زیشان ناپدید  2765
  • Love was jealous and withdrew from them: such a (manifest) Sun became invisible to them.
  • نور چشمی کو به روز استاره دید  ** آفتابی چون ازو رو در کشید 
  • (I marvel), how did such a Sun withdraw its face from the light of an eye that observed a star in the daytime?
  • زین گذر کن پند من بپذیر هین  ** عاشقان را تو به چشم عشق بین 
  • Abandon this (revilement); hark, accept my counsel: regard the lovers (of God) with the eye of love.
  • وقت نازک باشد و جان در رصد  ** با تو نتوان گفت آن دم عذر خود 
  • (Their) time is precious and their souls are on the watch (for the Beloved): at that moment they cannot excuse themselves to thee.
  • فهم کن موقوف آن گفتن مباش  ** سینه‌های عاشقان را کم خراش 
  • Apprehend (their real state), do not be dependent on their words, do not wound the breasts (hearts) of the lovers.
  • نه گمانی برده‌ای تو زین نشاط  ** حزم را مگذار می‌کن احتیاط  2770
  • Hast not thou formed a bad opinion of this enthusiasm (of theirs)? (Thou hast done so from prudence): do not abandon prudence, always act with caution;
  • واجبست و جایزست و مستحیل  ** این وسط را گیر در حزم ای دخیل 
  • (But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
  • گریان شدن امیر از نصیحت شیخ و عکس صدق او و ایثار کردن مخزن بعد از آن گستاخی و استعصام شیخ و قبول ناکردن و گفتن کی من بی‌اشارت نیارم تصرفی کردن 
  • How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
  • این بگفت و گریه در شد های های  ** اشک غلطان بر رخ او جای جای 
  • He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
  • صدق او هم بر ضمیر میر زد  ** عشق هر دم طرفه دیگی می‌پزد 
  • His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.
  • صدق عاشق بر جمادی می‌تند  ** چه عجب گر بر دل دانا زند 
  • The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?
  • صدق موسی بر عصا و کوه زد  ** بلک بر دریای پر اشکوه زد  2775
  • The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea.
  • صدق احمد بر جمال ماه زد  ** بلک بر خورشید رخشان راه زد 
  • The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.
  • رو برو آورده هر دو در نفیر  ** گشته گریان هم امیر و هم فقیر 
  • With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
  • ساعتی بسیار چون بگریستند  ** گفت میر او را که خیز ای ارجمند 
  • After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
  • هر چه خواهی از خزانه برگزین  ** گرچه استحقاق داری صد چنین 
  • And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
  • خانه آن تست هر چت میل هست  ** بر گزین خود هر دو عالم اندکست  2780
  • The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).”
  • گفت دستوری ندادندم چنین  ** که کنم من این دخیلانه دخول 
  • He replied, “I have not been given permission (by God) to pick out anything with my own hand.
  • این بهانه کرد و مهره در ربود  ** مانع آن بدکان عطا صادق نبود 
  • He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
  • نه که صادق بود و پاک از غل و خشم  ** شیخ را هر صدق می‌نامد به چشم 
  • Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.