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5
4084-4133

  • از دل هر یک دو صد آه آن زمان  ** هم‌چو دودی می‌شدی تا آسمان 
  • At that moment from the heart of each one (of them) two hundred sighs were going (up), like a (great) smoke, to heaven.
  • کرد اشارت شه به جلاد کهن  ** که ز صدرم این خسان را دور کن  4085
  • 4085.The King made a sign to the ancient executioner, as though to say, “Remove these vile wretches from my seat of honour.
  • این خسان چه لایق صدر من‌اند  ** کز پی سنگ امر ما را بشکنند 
  • How are these vile wretches worthy of my seat of honour, when they break my command for the sake of a stone?
  • امر ما پیش چنین اهل فساد  ** بهر رنگین سنگ شد خوار و کساد 
  • For the sake of a coloured stone my command is held contemptible and cheap by evil-doers like these.”
  • قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی 
  • How the King was about to kill the Amírs, and how Ayáz made intercession before the royal throne, saying, “‘Tis better to forgive.”
  • پس ایاز مهرافزا بر جهید  ** پیش تخت آن الغ سلطان دوید 
  • Then Ayáz, who was abounding in love, sprang up and ran to the throne of that mighty Sultan.
  • سجده‌ای کرد و گلوی خود گرفت  ** کای قبادی کز تو چرخ آرد شگفت 
  • He made a prostration and spoke with bated breath’, saying, “O Emperor at whom the celestial sphere is astounded,
  • ای همایی که همایان فرخی  ** از تو دارند و سخاوت هر سخی  4090
  • 4090.O Humá from whom (all) humá’s have (their) auspiciousness, and every generous man (his) generosity,
  • ای کریمی که کرمهای جهان  ** محو گردد پیش ایثارت نهان 
  • O Noble One before whose self-sacrifice (all) acts of nobility in the world are hidden (eclipsed) and disappear,
  • ای لطیفی که گل سرخت بدید  ** از خجالت پیرهن را بر درید 
  • O Lovely One whom the red rose beheld and tore its shirt in shame,
  • از غفوری تو غفران چشم‌سیر  ** روبهان بر شیر از عفو تو چیر 
  • Forgiveness (itself) is fully content with thy forgivingness: because of thy pardon the foxes prevail over the lion.
  • جز که عفو تو کرا دارد سند  ** هر که با امر تو بی‌باکی کند 
  • Whosoever treats thy command with insolence, whom should he have to support him except thy pardon?
  • غفلت و گستاخی این مجرمان  ** از وفور عفو تست ای عفولان  4095
  • 4095.The heedlessness and irreverence of these sinners arise from the abundance of thy pardon (clemency), O mine of pardon.”
  • دایما غفلت ز گستاخی دمد  ** که برد تعظیم از دیده رمد 
  • Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .
  • غفلت و نسیان بد آموخته  ** ز آتش تعظیم گردد سوخته 
  • The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.
  • هیبتش بیداری و فطنت دهد  ** سهو نسیان از دلش بیرون جهد 
  • Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.
  • وقت غارت خواب ناید خلق را  ** تا بنرباید کسی زو دلق را 
  • Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.
  • خواب چون در می‌رمد از بیم دلق  ** خواب نسیان کی بود با بیم حلق  4100
  • 4100.Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat?’
  • لاتاخذ ان نسینا شد گواه  ** که بود نسیان بوجهی هم گناه 
  • (The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,
  • زانک استکمال تعظیم او نکرد  ** ورنه نسیان در نیاوردی نبرد 
  • Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him
  • گرچه نسیان لابد و ناچار بود  ** در سبب ورزیدن او مختار بود 
  • Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);
  • که تهاون کرد در تعظیمها  ** تا که نسیان زاد یا سهو و خطا 
  • For he showed remissness in his feelings of reverence, so that I forgetfulness was born or negligence and trespass.
  • هم‌چو مستی کو جنایتها کند  ** گوید او معذور بودم من ز خود  4105
  • (‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself”
  • گویدش لیکن سبب ای زشتکار  ** از تو بد در رفتن آن اختیار 
  • “But,” says he (the other) to him, “the cause (of your sin), (consisting) in the loss of that power to choose, proceeded from you, O evil-doer.
  • بی‌خودی نامد بخود تش خواندی  ** اختیارت خود نشد تش راندی 
  • Your senselessness did not come of itself, you invited it; your power to choose did not go of itself, you drove it away.
  • گر رسیدی مستی بی‌جهد تو  ** حفظ کردی ساقی جان عهد تو 
  • If an intoxication had come (upon you) without exertion on your part, the spiritual Cup-bearer would have kept your covenant (inviolate).
  • پشت‌دارت بودی او و عذرخواه  ** من غلام زلت مست اله 
  • He would have been your backer and intercessor: I am devoted to the sin of him who is intoxicated by God.”
  • عفوهای جمله عالم ذره‌ای  ** عکس عفوت ای ز تو هر بهره‌ای  4110
  • (Ayáz said), “The forgivenesses of the whole world are (but) a mote—the reflexion of thy forgiveness, O thou from whom comes, every fortune.
  • عفوها گفته ثنای عفو تو  ** نیست کفوش ایها الناس اتقوا 
  • (All) forgivenesses sing the praise of thy forgiveness: there is no peer to it. O people, beware (of comparing it)!
  • جانشان بخش و ز خودشان هم مران  ** کام شیرین تو اند ای کامران 
  • Grant them their lives, neither banish them from thyself: they are (the objects of) thy sweet desire, O thou who bringest (all thy) desire to fruition.
  • رحم کن بر وی که روی تو بدید  ** فرقت تلخ تو چون خواهد کشید 
  • Have mercy on him that beheld thy face: how shall he endure I the bitter separation from thee?
  • از فراق و هجر می‌گویی سخن  ** هر چه خواهی کن ولیکن این مکن 
  • Thou art speaking of separation and banishment: do what I thou wilt but do not this.
  • صد هزاران مرگ تلخ شصت تو  ** نیست مانند فراق روی تو  4115
  • A hundred thousand bitter sixtyfold deaths are not like (comparable) to separation from thy face.
  • تلخی هجر از ذکور و از اناث  ** دور دار ای مجرمان را مستغاث 
  • Keep the bitterness of banishment aloof from males and females, O thou whose help is besought by sinners!
  • بر امید وصل تو مردن خوشست  ** تلخی هجر تو فوق آتشست 
  • ‘Tis sweet to die in hope of union with thee; the bitterness of banishment from thee is worse than fire.”
  • گبر می‌گوید میان آن سقر  ** چه غمم بودی گرم کردی نظر 
  • Amidst Hell-fire the infidel is saying, “What pain should I feel if He (God) were to look on me (with favour)?”
  • کان نظر شیرین کننده‌ی رنجهاست  ** ساحران را خونبهای دست و پاست 
  • For that look makes (all) pains sweet: it is the blood-price (paid) to the magicians (of Pharaoh) for (the amputation of) their hands and feet.
  • تفسیر گفتن ساحران فرعون را در وقت سیاست با او کی لا ضیر انا الی ربنا منقلبون 
  • Commentary on the Saying of Pharaoh's magicians in the hour of their punishment, “’Tis no harm, for lo, we shall return unto our Lord.”
  • نعره‌ی لا ضیر بشنید آسمان  ** چرخ گویی شد پی آن صولجان  4120
  • Heaven heard the cry, “’Tis no harm”: the celestial sphere became a ball for that bat.
  • ضربت فرعون ما را نیست ضیر  ** لطف حق غالب بود بر قهر غیر 
  • (The magicians said), “The punishment inflicted by Pharaoh is no harm to us: the grace of God prevails over the violence of (all) others.
  • گر بدانی سر ما را ای مضل  ** می‌رهانیمان ز رنج ای کوردل 
  • If thou shouldst (come to) know our secret, O misleader, (thou wouldst see that) thou art delivering us from pain, O man whose heart is blind.
  • هین بیا زین سو ببین کین ارغنون  ** می‌زند یا لیت قومی یعلمون 
  • Hark, come and from this quarter behold this organ pealing ‘Oh, would that my people knew!’
  • داد ما را داد حق فرعونیی  ** نه چو فرعونیت و ملکت فانیی 
  • God's bounty hath bestowed on us a Pharaohship, (but) not a perishable one like thy Pharaohship and kingdom.
  • سر بر آر و ملک بین زنده و جلیل  ** ای شده غره به مصر و رود نیل  4125
  • Lift up thy head and behold the living and majestic kingdom, O thou who hast been deluded by Egypt and the river Nile.
  • گر تو ترک این نجس خرقه کنی  ** نیل را در نیل جان غرقه کنی 
  • If thou wilt take leave of this filthy tattered cloak, thou wilt drown the (bodily) Nile in the Nile of the spirit.
  • هین بدار از مصر ای فرعون دست  ** در میان مصر جان صد مصر هست 
  • Hark, O Pharaoh, hold thy hand from (renounce) Egypt: there are a hundred Egypts within the Egypt of the Spirit.
  • تو انا رب همی‌گویی به عام  ** غافل از ماهیت این هر دو نام 
  • Thou sayest to the vulgar, ‘I am a Lord,’ being unaware of the essential natures of both these names.
  • رب بر مربوب کی لرزان بود  ** کی انادان بند جسم و جان بود 
  • How should a Lord be trembling (with hope or fear) for that which is lorded over? How should one who knows ‘I’ be in bondage to body and soul?
  • نک انا ماییم رسته از انا  ** از انای پر بلای پر عنا  4130
  • Lo, we are (the real) ‘I,’ having been freed from (the unreal) ‘I,’ from the ‘I’ that is full of tribulation and trouble.
  • آن انایی بر تو ای سگ شوم بود  ** در حق ما دولت محتوم بود 
  • To thee, O cur, that ‘I’-hood was baleful, (but) in regard to us it was irreversibly ordained felicity.
  • گر نبودیت این انایی کینه‌کش  ** کی زدی بر ما چنین اقبال خوش 
  • Unless thou hadst had this vindictive ‘I’-hood, how should such fortune have bidden us welcome?
  • شکر آنک از دار فانی می‌رهیم  ** بر سر این دار پندت می‌دهیم 
  • In thanksgiving for our deliverance from the perishable abode we are (now) admonishing thee on this gallows.