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5
4103-4152

  • 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?
  • من کی باشم که بوم من با منت  ** ای گرفته جمله منها دامنت 
  • Who am I that I should exist beside thee, O thou whose skirt all ‘I's’ have clutched?
  • مجرم دانستن ایاز خود را درین شفاعت‌گری و عذر این جرم خواستن و در آن عذرگویی خود را مجرم دانستن و این شکستگی از شناخت و عظمت شاه خیزد کی انا اعلمکم بالله و اخشیکم لله و قال الله تعالی انما یخشی الله من عباده العلما 
  • [How Ayáz deemed himself culpable for thus acting as intercessor and begged pardon for this offence and deemed himself culpable for begging pardon; and this self-abasement arises from knowledge of the majesty of the King; for (the Prophet hath said), ‘I know God better than you and fear Him more than you,’ and the High God hath said, ‘None fears God but those of His servants that are possessed of knowledge.’]