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5
3312-3361

  • تو بهاری ما چو باغ سبز خوش  ** او نهان و آشکارا بخششش 
  • Thou art the Spring, we are fair as the verdant orchard: it (the Spring) is hidden while its bounty is manifest.
  • تو چو جانی ما مثال دست و پا  ** قبض و بسط دست از جان شد روا 
  • Thou art as the spirit, we are like hand and foot: the closing and opening of the hand is due to the spirit.
  • تو چو عقلی ما مثال این زبان  ** این زبان از عقل دارد این بیان 
  • Thou art as the reason, we are like this tongue: this tongue hath its (power of) expression from the reason.
  • تو مثال شادی و ما خنده‌ایم  ** که نتیجه‌ی شادی فرخنده‌ایم  3315
  • Thou art like the joy, and we are the laughter, for we are the result of (Thy) blessed joy.
  • جنبش ما هر دمی خود اشهدست  ** که گواه ذوالجلال سرمدست 
  • (All) our movement (action) is really a continual profession of faith which bears witness to the Eternal Almighty One.
  • گردش سنگ آسیا در اضطراب  ** اشهد آمد بر وجود جوی آب 
  • The turning of the millstone in agitation is a profession of faith in the existence of the waterbrook.
  • ای برون از وهم و قال و قیل من  ** خاک بر فرق من و تمثیل من 
  • O Thou who art beyond my conception and utterance, dust be on the head of me and my similes!
  • بنده نشکیبد ز تصویر خوشت  ** هر دمت گوید که جانم مفرشت 
  • Thy servant cannot refrain from depicting Thy beauty: every moment he says to Thee, “May my soul be Thy carpet!”
  • هم‌چو آن چوپان که می‌گفت ای خدا  ** پیش چوپان و محب خود بیا  3320
  • (He is) like the shepherd who used to say, “O God, come to Thy shepherd and lover,
  • تا شپش جویم من از پیراهنت  ** چارقت دوزم ببوسم دامنت 
  • That I may seek out the lice in Thy smock and stitch Thy shoon and kiss Thy skirt.”
  • کس نبودش در هوا و عشق جفت  ** لیک قاصر بود از تسبیح و گفت 
  • There was none equal to him in passion and love, but he fell short in glorification and (respectful) speech.
  • عشق او خرگاه بر گردون زده  ** جان سگ خرگاه آن چوپان شده 
  • His love pitched its tent on the sky: the (beloved) Soul became the dog (guardian) of that shepherd's tent.
  • چونک بحر عشق یزدان جوش زد  ** بر دل او زد ترا بر گوش زد 
  • When the sea of Divine Love surged up, it struck upon his heart; it struck (only) upon your ear.
  • حکایت جوحی کی چادر پوشید و در وعظ میان زنان نشست و حرکتی کرد زنی او را بشناخت کی مردست نعره‌ای زد 
  • Story of Júhí, who put on a chádar, went to hear the sermon, seated himself amongst the women, and behaved in such a way that a certain woman knew he was a man and screamed.
  • واعظی بد بس گزیده در بیان  ** زیر منبر جمع مردان و زنان  3325
  • There was a preacher, very fine in his exposition, under whose pulpit a great number of men and women were assembled.
  • رفت جوحی چادر و روبند ساخت  ** در میان آن زنان شد ناشناخت 
  • Júhí went (to hear him): he got a chádar and veil and entered amongst the women without (his sex) being recognised.
  • سایلی پرسید واعظ را به راز  ** موی عانه هست نقصان نماز 
  • Someone asked the preacher secretly num pili in pube precibus sollennibus detrimentum faciant. [Some one asked the preacher secretly, “Are pubic hairs a deficiency in (doing) the ritual prayer?”]
  • گفت واعظ چون شود عانه دراز  ** پس کراهت باشد از وی در نماز 
  • The preacher replied, “Quo tempore pili in pube longi fiunt, tum noxa est ob illos in precibus sollennibus. [The preacher replied, “When the pubic hair becomes long, then there is (legal) dislike of it in the ritual prayer.]
  • یا به آهک یا ستره بسترش  ** تا نمازت کامل آید خوب و خوش 
  • Vel psilothro vel novacula illos tonde, in order that your ritual prayer may be perfect and excellent and seemly.” [Scrape (it off) with a depilatory (of lime) or a razor, in order that your ritual prayer may be perfect and excellent and seemly.”]
  • گفت سایل آن درازی تا چه حد  ** شرط باشد تا نمازم کم بود  3330
  • The questioner said, “Ad quem modum pervenire oportet eorum longitudinem ut preces meae detrimentum capiant?” [The questioner said, “To what limit is the length stipulated, so that my ritual prayer is deficient?”]
  • گفت چون قدر جوی گردد به طول  ** پس ستردن فرض باشد ای سول 
  • He replied, “Cum longitudine tanti evaserint quantum hordei unum granum, relligio est ut tondeas, O multa rogitans.” [He replied, “When it becomes the size of a barley seed in length, then shaving is a (religious) requirement, O (excessive) questioner.”]
  • گفت جوحی زود ای خوهر ببین  ** عانه‌ی من گشته باشد این چنین 
  • At once Júhí said (to the woman beside him), “O soror, inspice piline in pube mea hujusmodi facti sint. [At once Júhí said (to the woman beside him), “O sister, find out (if) my pubic hair has become (a length) such as this.]
  • بهر خشنودی حق پیش آر دست  ** که آن به مقدار کراهت آمدست 
  • Deo ut placeas, manum affer, (tenta) num illi usque ad modum noxae pervenerint.” [In order to satisfy (the requirement of) God, bring forth (your) hand (to determine) whether it has reached to the disliked amount.”]
  • دست زن در کرد در شلوار مرد  ** کیر او بر دست زن آسیب کرد 
  • Mulier manum in bracas viri demisit: penis ejus impegit manum mulieris. [The woman put (her) hand into the man’s trousers: his penis contacted the woman’s hand.]
  • نعره‌ای زد سخت اندر حال زن  ** گفت واعظ بر دلش زد گفت من  3335
  • Thereupon the woman gave a loud scream: the preacher said, “My discourse has smitten her heart.”
  • گفت نه بر دل نزد بر دست زد  ** وای اگر بر دل زدی ای پر خرد 
  • He (Júhí) answered, “Minime: cor ejus non percussit, manum percussit. O si cor percussisset, vir sapientissime!” [He (Júhí) answered, “No, it did not smite (her) heart; it smote (her) hand. Oh, (what) if it had smitten (her) heart, O very wise (man)!”]
  • بر دل آن ساحران زد اندکی  ** شد عصا و دست ایشان را یکی 
  • (When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.
  • گر عصا بستانی از پیری شها  ** بیش رنجد که آن گروه از دست و پا 
  • O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.
  • نعره‌ی لاضیر بر گردون رسید  ** هین ببر که جان ز جان کندن رهید 
  • The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.
  • ما بدانستیم ما این تن نه‌ایم  ** از ورای تن به یزدان می‌زییم  3340
  • We have come to know (that) we are not this body: beyond the body we are living through God.”
  • ای خنک آن را که ذات خود شناخت  ** اندر امن سرمدی قصری بساخت 
  • Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.
  • کودکی گرید پی جوز و مویز  ** پیش عاقل باشد آن بس سهل چیز 
  • A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.
  • پیش دل جوز و مویز آمد جسد  ** طفل کی در دانش مردان رسد 
  • (So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?
  • هر که محجوبست او خود کودکست  ** مرد آن باشد که بیرون از شکست 
  • Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.
  • گر بریش و خایه مردستی کسی  ** هر بزی را ریش و مو باشد بسی  3345
  • Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”]
  • پیشوای بد بود آن بز شتاب  ** می‌برد اصحاب را پیش قصاب 
  • That goat is a bad leader: he is taking his followers quickly along to the butcher.
  • ریش شانه کرده که من سابقم  ** سابقی لیکن به سوی مرگ و غم 
  • He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.
  • هین روش بگزین و ترک ریش کن  ** ترک این ما و من و تشویش کن 
  • Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,
  • تا شوی چون بوی گل با عاشقان  ** پیشوا و رهنمای گلستان 
  • That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.
  • کیست بوی گل دم عقل و خرد  ** خوش قلاووز ره ملک ابد  3350
  • Who (what) is the scent of the rose? The breath (voice) of reason and intelligence (which is) a sweet guide on the way to the Kingdom Everlasting.
  • فرمودن شاه به ایاز بار دگر کی شرح چارق و پوستین آشکارا بگو تا خواجه تاشانت از آن اشارت پند گیرد کی الدین النصیحة و موعظه یابند 
  • How the King (Mahmúd) once more commanded Ayáz, saying, “Give a clear explanation concerning thy rustic spoon and sheep skin jacket in order that thy fellow-servants may be admonished by that indication; for (the Prophet has said), ‘Religion consists in (giving) sincere counsel.’”
  • سر چارق را بیان کن ای ایاز  ** پیش چارق چیستت چندین نیاز 
  • “O Ayáz, declare the mystery of the rustic shoon and why in the presence of the shoon thou showest all this humility,
  • تا بنوشد سنقر و بک یا رقت  ** سر سر پوستین و چارقت 
  • So that thy (fellow-servants) Sunqur and Bakyáruq may hear the inmost secret of thy sheepskin jacket and rustic shoon.
  • ای ایاز از تو غلامی نور یافت  ** نورت از پستی سوی گردون شتافت 
  • O Ayáz, slavery hath gained lustre from thee: thy lustre hath sped from lowliness towards heaven.
  • حسرت آزادگان شد بندگی  ** بندگی را چون تو دادی زندگی 
  • Servitude has become an object of regret to the free, since thou hast given life (and splendour) to servitude.
  • ممن آن باشد که اندر جزر و مد  ** کافر از ایمان او حسرت خورد  3355
  • The true believer is he by whose true belief amidst the ebb and flow (of fortune) the infidel is made regretful.”
  • حکایت کافری کی گفتندش در عهد ابا یزید کی مسلمان شو و جواب گفتن او ایشان را 
  • Story of the infidel whom, in the time of Abá Yazíd (Báyazíd), they invited to become a Moslem; and how he answered them.
  • بود گبری در زمان بایزید  ** گفت او را یک مسلمان سعید 
  • There was a certain infidel in the time of Báyazíd: a blessed Moslem said to him,
  • که چه باشد گر تو اسلام آوری  ** تا بیابی صد نجات و سروری 
  • “How would it be if you profess Islam, so that you may gain a hundred salvations and sovereignties?”
  • گفت این ایمان اگر هست ای مرید  ** آنک دارد شیخ عالم بایزید 
  • He replied, “If this Faith (of thine), O disciple, is (the same as) that which is held by Báyazíd, the Shaykh (spiritual Director) of the world,
  • من ندارم طاقت آن تاب آن  ** که آن فزون آمد ز کوششهای جان 
  • I cannot endure the glowing heat thereof, which is too great for (all) the strivings of my soul (to attain unto it).
  • گرچه در ایمان و دین ناموقنم  ** لیک در ایمان او بس ممنم  3360
  • Although I feel no certainty as regards the Faith and Religion (of Islam), yet I believe mightily in his Faith.
  • دارم ایمان که آن ز جمله برترست  ** بس لطیف و با فروغ و با فرست 
  • I hold the faith that that (Faith of his) is higher than all (others): ’tis very beautiful, resplendent, and glorious.