English    Türkçe    فارسی   

5
4102-4151

  • 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.
  • دار قتل ما براق رحلتست  ** دار ملک تو غرور و غفلتست 
  • The gallows (dár) on which we are killed is the Buráq on which we ride (to Heaven); the abode (dár) possessed by thee is delusion and heedlessness.
  • این حیاتی خفیه در نقش ممات  ** وان مماتی خفیه در قشر حیات  4135
  • This (gallows) is a life concealed in the form of death, while that (abode) is a death concealed in the husk of life.
  • می‌نماید نور نار و نار نور  ** ورنه دنیا کی بدی دارالغرور 
  • (Here) light seems as fire, and fire as light: else, how should this world have been the abode of delusion?”
  • هین مکن تعجیل اول نیست شو  ** چون غروب آری بر آ از شرق ضو 
  • Beware, do not make (too much) haste: first become naught, and when you sink (into non-existence) rise from the radiant East!
  • از انایی ازل دل دنگ شد  ** این انایی سرد گشت و ننگ شد 
  • The heart was dumbfounded by the eternal “I”-hood: this (unreal) “I”-hood became insipid and opprobrious (in its sight).
  • زان انای بی‌انا خوش گشت جان  ** شد جهان او از انایی جهان 
  • The spirit was made glad by that “I”-hood without “I” and sprang away from the “I”-hood of the world.
  • از انا چون رست اکنون شد انا  ** آفرینها بر انای بی عنا  4140
  • Since it has been delivered from “I,” it has now become “I”: blessings on the “I” that is without affliction;
  • کو گریزان و انایی در پیش  ** می‌دود چون دید وی را بی ویش 
  • For it is fleeing (from its unreal “I”-hood), and (the real) “I”-hood is running after it, since it saw it (the spirit) to be selfless.
  • طالب اویی نگردد طالبت  ** چون بمردی طالبت شد مطلبت 
  • (If) you seek it (the real “I”-hood), it will not become a seeker of you: (only) when you have died (to self) will that which you seek become your seeker.
  • زنده‌ای کی مرده‌شو شوید ترا  ** طالبی کی مطلبت جوید ترا 
  • (If) you are living, how should the corpse-washer wash you? (If) you are seeking, how should that which you seek go in search of you?
  • اندرین بحث ار خرده ره‌بین بدی  ** فخر رازی رازدان دین بدی 
  • If the intellect could discern the (true) way in this question, Fakhr-i Rází would be an adept in religious mysteries;
  • لیک چون من لمن یذق لم یدر بود  ** عقل و تخییلات او حیرت فزود  4145
  • But since he was (an example of the saying that) whoso has not tasted does not know, his intelligence and imaginations (only) increased his perplexity.
  • کی شود کشف از تفکر این انا  ** آن انا مکشوف شد بعد از فنا 
  • How should this “I” be revealed by thinking? That “I” is revealed (only) after passing away from self (faná).
  • می‌فتد این عقلها در افتقاد  ** در مغا کی حلول و اتحاد 
  • These intellects in their quest (of the real “I”) fall into the abyss of incarnation (hulúl) and ittihád.
  • ای ایاز گشته فانی ز اقتراب  ** هم‌چو اختر در شعاع آفتاب 
  • O Ayáz who hast passed away (from self) in union (with God) like the star in the beams of the sun—
  • بلک چون نطفه مبدل تو به تن  ** نه از حلول و اتحادی مفتتن 
  • Nay, (but rather) transmuted, like semen, into body—thou art not afflicted with hulúl and ittihád.
  • عفو کن ای عفو در صندوق تو  ** سابق لطفی همه مسبوق تو  4150
  • “Forgive, O thou in whose coffer Forgiveness is (contained) and by whom all precedents of mercy are preceded.
  • من کی باشم که بگویم عفو کن  ** ای تو سلطان و خلاصه‌ی امر کن 
  • Who am I that I should say ‘Forgive,’ O thou who art the sovereign and quintessence of the command Be?