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5
3220-3269

  • چون جهان ظلمتست و غیب این  ** از برای سایه می‌باید زمین  3220
  • Since this is the world of darkness and occultation, the earth is necessary for (the existence of) the shadow.
  • تا قیامت ماند این هفتاد و دو  ** کم نیاید مبتدع را گفت و گو 
  • These two-and-seventy (sects) will remain till the Resurrection: the heretic's talk and argument will not fail.
  • عزت مخزن بود اندر بها  ** که برو بسیار باشد قفلها 
  • The high value of a treasury is (shown by the circumstance) that there are many locks upon it.
  • عزت مقصد بود ای ممتحن  ** پیچ پیچ راه و عقبه و راه‌زن 
  • The greatness of the (traveller's) goal, O well-tried man, is (shown by) the intricate windings of the way and the mountain-passes and the brigands (infesting them).
  • عزت کعبه بود و آن نادیه  ** ره‌زنی اعراب و طول بادیه 
  • The greatness of the Ka‘ba and its assembly-place is (shown by) the brigandage of the Beduins and the length of the desert (traversed by the pilgrims).
  • هر روش هر ره که آن محمود نیست  ** عقبه‌ای و مانعی و ره‌زنیست  3225
  • Every (religious) doctrine, every tenet, that is not praiseworthy is (like) a mountain-pass and a barrier and a brigand.
  • این روش خصم و حقود آن شده  ** تا مقلد در دو ره حیران شده 
  • This doctrine has become the adversary and bitter enemy of that, so that the imitator (who adopts the beliefs of others) is in a dilemma;
  • صدق هر دو ضد بیند در روش  ** هر فریقی در ره خود خوش منش 
  • (For) he sees that both the opponents are firm in their doctrine: every sect is pleased with its own path.
  • گر جوابش نیست می‌بندد ستیز  ** بر همان دم تا به روز رستخیز 
  • If it has no reply (to the arguments brought against it), it will cling obstinately to the same formula till the Day of Resurrection,
  • که مهان ما بدانند این جواب  ** گرچه از ما شد نهان وجه صواب 
  • Saying, “Our great authorities know the reply to this, although the right method (of answering) is hidden from us.”
  • پوزبند وسوسه عشقست و بس  ** ورنه کی وسواس را بستست کس  3230
  • The only muzzle for evil suggestions (of doubt) is Love; else, when has any one (ever) stopped (such) temptation?
  • عاشقی شو شاهدی خوبی بجو  ** صید مرغابی همی‌کن جو بجو 
  • Become a lover, seek a fair minion, hunt a waterfowl from river to river.
  • کی بری زان آب کان آبت برد  ** کی کنی زان فهم فهمت را خورد 
  • How will you get water (spirituality) from that one who takes your water away? How will you apprehend (the truth) from that one (who) consumes your (spiritual) apprehension?
  • غیر این معقولها معقولها  ** یابی اندر عشق با فر و بها 
  • In Love, (which is) glorious and resplendent, you will find intelligible things other than these intelligible things.
  • غیر این عقل تو حق را عقلهاست  ** که بدان تدبیر اسباب سماست 
  • To God belong intelligences other than this intelligence of yours, (intelligences) by which the mediate celestial things are ruled;
  • که بدین عقل آوری ارزاق را  ** زان دگر مفرش کنی اطباق را  3235
  • For by this (individual) intelligence you procure the means of subsistence, (while) by that other (universal intelligence) you make the tiers of Heaven a carpet (under your feet).
  • چون ببازی عقل در عشق صمد  ** عشر امثالت دهد یا هفت‌صد 
  • When you gamble away (sacrifice) your intelligence in love of the Lord, He gives you ten like unto it or seven hundred.
  • آن زنان چون عقلها درباختند  ** بر رواق عشق یوسف تاختند 
  • Those women (of Egypt), when they gambled away (sacrificed) their intelligences, sped onward to the pavilion of Joseph's love.
  • عقلشان یک‌دم ستد ساقی عمر  ** سیر گشتند از خرد باقی مرد 
  • (Love which is) the cupbearer of life took away their intelligence in one moment: they drank their fill of wisdom all the rest of their lives.
  • اصل صد یوسف جمال ذوالجلال  ** ای کم از زن شو فدای آن جمال 
  • The beauty of the Almighty is the source of a hundred Josephs: O you who are less than a woman, devote yourself to that beauty!
  • عشق برد بحث را ای جان و بس  ** کو ز گفت و گو شود فریاد رس  3240
  • O (dear) soul, Love alone cuts disputation short, for it (alone) comes to the rescue when you cry for help against arguments.
  • حیرتی آید ز عشق آن نطق را  ** زهره نبود که کند او ماجرا 
  • Eloquence is dumbfounded by Love: it dare not engage in altercation;
  • که بترسد گر جوابی وا دهد  ** گوهری از لنج او بیرون فتد 
  • For he (the lover) fears that, if he answer back, a pearl (his inner experience) may fall out of his mouth.
  • لب ببندد سخت او از خیر و شر  ** تا نباید کز دهان افتد گهر 
  • He closes his lips tight against (uttering) good or evil (words) lest the pearl should fall from his mouth (and be lost),
  • هم‌چنانک گفت آن یار رسول  ** چون نبی بر خواندی بر ما فصول 
  • Even as the Companion of the Prophet said, “Whenever the Prophet recited sections (of the Qur’án) to us,
  • آن رسول مجتبی وقت نثار  ** خواستی از ما حضور و صد وقار  3245
  • At the moment of munificence that chosen Messenger would demand of us attentiveness and a hundred reverences.”
  • آنچنان که بر سرت مرغی بود  ** کز فواتش جان تو لرزان شود 
  • ’Tis as when a bird is (perched) on your head, and your soul trembles for fear of its flitting,
  • پس نیاری هیچ جنبیدن ز جا  ** تا نگیرد مرغ خوب تو هوا 
  • So you dare not stir from your place, lest your beautiful bird should take to the air;
  • دم نیاری زد ببندی سرفه را  ** تا نباید که بپرد آن هما 
  • You dare not breathe, you suppress a cough, lest that humá should fly away;
  • ور کست شیرین بگوید یا ترش  ** بر لب انگشتی نهی یعنی خمش 
  • And if any one speak sweet or sour (words) to you, you lay a finger on your lip, meaning, “Hush!”
  • حیرت آن مرغست خاموشت کند  ** بر نهد سردیگ و پر جوشت کند  3250
  • Bewilderment is (like) that bird: it makes you silent: it puts the lid on the kettle and fills you with the boiling (of love).
  • پرسیدن پادشاه قاصدا ایاز را کی چندین غم و شادی با چارق و پوستین کی جمادست می‌گویی تا ایاز را در سخن آورد 
  • How the King (Mahmúd) purposely asked Ayáz, “(Why) art thou telling all this sorrow and joy to a rustic shoe and a sheepskin jacket, which are inanimate?” (His purpose was) that he might induce Ayáz to speak.
  • ای ایاز این مهرها بر چارقی  ** چیست آخر هم‌چو بر بت عاشقی 
  • (The King said), “O Ayáz, pray, why are these marks of affection, like (those of) a lover to his adored one, (shown by thee) to a rustic shoe?
  • هم‌چو مجنون از رخ لیلی خویش  ** کرده‌ای تو چارقی را دین و کیش 
  • Thou hast made a rustic shoe (the object of) thy devotion and religion, as Majnún (made) of his Laylá’s face (an object of the same kind).
  • با دو کهنه مهر جان آمیخته ** هر دو را در حجره‌ای آویخته
  • Thou hast mingled thy soul’s love with two old articles (of dress) and hung them both in a chamber.
  • چند گویی با دو کهنه نو سخن  ** در جمادی می‌دمی سر کهن 
  • How long wilt thou speak new words to (those) two old things and breathe the ancient secret into a substance devoid of life?
  • چون عرب با ربع و اطلال ای ایاز  ** می‌کشی از عشق گفت خود دراز  3255
  • Like (the poets among) the Arabs, O Ayáz, thou art drawing out long and lovingly thy converse with the (deserted) abodes and the traces of former habitation.
  • چارقت ربع کدامین آصفست  ** پوستین گویی که کرته‌ی یوسفست 
  • Of what Ásaf are thy shoon the abode? One would say that thy sheepskin jacket is the shirt of Joseph.”
  • هم‌چو ترسا که شمارد با کشش  ** جرم یکساله زنا و غل و غش 
  • (This is) like (the case of) the Christian who recounts to his priest a year’s sins––fornication and malice and hypocrisy––
  • تا بیامرزد کشش زو آن گناه  ** عفو او را عفو داند از اله 
  • In order that the priest may pardon his sins, for he regards his (the priest’s) forgiveness as forgiveness from God.
  • نیست آگه آن کشش از جرم و داد  ** لیک بس جادوست عشق و اعتقاد 
  • The priest has no (real) knowledge of sin and pardon; but love and firm belief are mightily bewitching.
  • دوستی و وهم صد یوسف تند  ** اسحر از هاروت و ماروتست خود  3260
  • Love and imagination weave (create) a hundred (forms beautiful as) Joseph: in sooth they are greater sorcerers than Hárút and Márút.
  • صورتی پیدا کند بر یاد او  ** جذب صورت آردت در گفت و گو 
  • They cause a form (of phantasy) to appear in memory of him (your Beloved): the attraction of the form leads you into (conversation with it).
  • رازگویی پیش صورت صد هزار  ** آن چنان که یار گوید پیش یار 
  • You tell a hundred thousand secrets in the form’s presence, just as a friend speaks (intimately) in the presence of a friend.
  • نه بدانجا صورتی نه هیکلی  ** زاده از وی صد الست و صد بلی 
  • No (material) form or shape is there; (yet) from it proceed a hundred (utterances of the words) “Am not I (thy Beloved)?” and (from you) a hundred “Yeas.”
  • آن چنان که مادری دل‌برده‌ای  ** پیش گور بچه‌ی نومرده‌ای 
  • (‘Tis) as when a mother, distraught (with grief) beside the grave of a child newly dead,
  • رازها گوید به جد و اجتهاد  ** می‌نماید زنده او را آن جماد  3265
  • Utters heart-felt words earnestly and intensely: the inanimate (corpse) seems to her to be alive.
  • حی و قایم داند او آن خاک را  ** چشم و گوشی داند او خاشاک را 
  • She regards that dust as living and erect, she regards that rubbish as (having) an eye and an ear.
  • پیش او هر ذره‌ی آن خاک گور  ** گوش دارد هوش دارد وقت شور 
  • To her, at the moment when she is crazed (with grief), every atom of the earth in the grave seems to have hearing and intelligence.
  • مستمع داند به جد آن خاک را  ** خوش نگر این عشق ساحرناک را 
  • She believes with all her might that the earth is hearkening (to her): look well at this Love that works magic!
  • آنچنان بر خاک گور تازه او  ** دم‌بدم خوش می‌نهد با اشک رو 
  • Fondly and with tears she lays her face, time after time, on the fresh earth of the grave in such wise