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6
198-247

  • من بمانم در زبان این عرب  ** پش ایشان خوار گردم زین سبب 
  • I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
  • لیک گر بودیش لطف ما سبق  ** کی بدی این بددلی با جذب حق 
  • But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
  • الغیاث ای تو غیاث المستغیث  ** زین دو شاخه‌ی اختیارات خبیث  200
  • O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.
  • من ز دستان و ز مکر دل چنان  ** مات گشتم که بماندم از فغان 
  • By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
  • من که باشم چرخ با صد کار و بار  ** زین کمین فریاد کرد از اختیار 
  • Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
  • که ای خداوند کریم و بردبار  ** ده امانم زین دو شاخه‌ی اختیار 
  • Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
  • جذب یک راهه‌ی صراط المستقیم  ** به ز دو راه تردد ای کریم 
  • The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.
  • زین دو ره گرچه همه مقصد توی  ** لیک خود جان کندن آمد این دوی  205
  • Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit.
  • زین دو ره گرچه به جز تو عزم نیست  ** لیک هرگز رزم هم‌چون بزم نیست 
  • Although the destination of these two ways is unto Thee alone, yet the battle is never like the banquet.”
  • در نبی بشنو بیانش از خدا  ** آیت اشفقن ان یحملنها 
  • Hearken to the explanation thereof given by God in the Qur’án, (namely) the Verse they shrank from bearing it.
  • این تردد هست در دل چون وغا  ** کین بود به یا که آن حال مرا 
  • This perplexity in the heart is like war: (when a man is perplexed he says, “I wonder) whether this is better for my case or that.”
  • در تردد می‌زند بر همدگر  ** خوف و اومید بهی در کر و فر 
  • In perplexity the fear (of failure) and the hope of success are always in conflict with each other, (now) advancing and (now) retreating.
  • مناجات و پناه جستن به حق از فتنه‌ی اختیار و از فتنه‌ی اسباب اختیار کی سماوات و ارضین از اختیار و اسباب اختیار شکوهیدند و ترسیدند و خلقت آدمی مولع افتاد بر طلب اختیار و اسباب اختیار خویش چنانک بیمار باشد خود را اختیار کم بیند صحت خواهد کی سبب اختیارست تا اختیارش بیفزاید و منصب خواهد تا اختیارش بیفزاید و مهبط قهر حق در امم ماضیه فرط اختیار و اسباب اختیار بوده است هرگز فرعون بی‌نوا کس ندیده است 
  • A prayer and a seeking refuge with God from the temptation of free-will and from the temptation of those things that minister to free-will; for the heavens and the earths dreaded and feared free-will and the things that minister to it, while the nature of Man is addicted to seeking free-will and all that ministers to his free-will; as (for example) if he is sick he feels himself to have little free-will and desires health, which ministers to free-will, in order that his free-will may be increased; and he desires high office in order that his free-will may be increased. And it was excess of free-will and of whatever ministers to it that caused the wrath of God to fall upon the peoples of the past. No one ever saw Pharaoh destitute.
  • اولم این جزر و مد از تو رسید  ** ورنه ساکن بود این بحر ای مجید  210
  • From Thee first came this ebb and flow within me; else, O glorious One, this sea (of mine) was still.
  • هم از آنجا کین تردد دادیم  ** بی‌تردد کن مرا هم از کرم 
  • From the same source whence Thou gavest me this perplexity, graciously (now) make me unperplexed likewise.
  • ابتلاام می‌کنی آه الغیاث  ** ای ذکور از ابتلاات چون اناث 
  • Thou art afflicting me. Ah, help (me), O Thou by whose affliction men are (made weak) as women.
  • تا بکی این ابتلا یا رب مکن  ** مذهبی‌ام بخش و ده‌مذهب مکن 
  • How long (will) this affliction (continue)? Do not (afflict me), O Lord! Bestow on me one path, do not make me follow ten paths!
  • اشتری‌ام لاغری و پشت ریش  ** ز اختیار هم‌چو پالان‌شکل خویش 
  • I am (like) an emaciated camel, and my back is wounded by my free-will which resembles a pack-saddle.
  • این کژاوه گه شود این سو گران  ** آن کژاوه گه شود آن سو کشان  215
  • At one moment this pannier weighs heavily on this side, at another moment that pannier sags to that side.
  • بفکن از من حمل ناهموار را  ** تا ببینم روضه‌ی ابرار را 
  • Let the ill-balanced load drop from me, that I may behold the meadow of the pious.
  • هم‌چو آن اصحاب کهف از باغ جود  ** می‌چرم ایقاظ نی بل هم رقود 
  • (Then), like the Fellows of the Cave, I shall browse on the orchard of Bounty— not awake, nay, they are asleep.
  • خفته باشم بر یمین یا بر یسار  ** برنگردم جز چو گو بی‌اختیار 
  • I shall recline on the right or on the left, I shall not roll save involuntarily, like a ball,
  • هم به تقلیب تو تا ذات الیمین  ** یا سوی ذات الشمال ای رب دین 
  • Just as Thou, O Lord of the Judgement, turnest me over either to the right or to the left.
  • صد هزاران سال بودم در مطار  ** هم‌چو ذرات هوا بی‌اختیار  220
  • Hundreds of thousands of years I was flying (to and fro) involuntarily, like the motes in the air.
  • گر فراموشم شدست آن وقت و حال  ** یادگارم هست در خواب ارتحال 
  • If I have forgotten that time and state, (yet) the migration in sleep (to the spiritual world) recalls it to my memory.
  • می‌رهم زین چارمیخ چارشاخ  ** می‌جهم در مسرح جان زین مناخ 
  • (Every night) I escape from this four-branched cross and spring away from this (confined) halting-place into the (spacious) pasture of the spirit.
  • شیر آن ایام ماضیهای خود  ** می‌چشم از دایه‌ی خواب ای صمد 
  • From the nurse, Sleep, I suck the milk of those bygone days of mine, O Lord.
  • جمله عالم ز اختیار و هست خود  ** می‌گریزد در سر سرمست خود 
  • All the (people in the) world are fleeing from their free-will and (self-)existence to their drunken (unconscious) side.
  • تا دمی از هوشیاری وا رهند  ** ننگ خمر و زمر بر خود می‌نهند  225
  • In order that for awhile they may be delivered from sobriety (consciousness), they lay upon themselves the opprobrium of wine and minstrelsy.
  • جمله دانسته کای این هستی فخ است  ** فکر و ذکر اختیاری دوزخ است 
  • All know that this existence is a snare, that volitional thought and memory are a hell.
  • می‌گریزند از خودی در بیخودی  ** یا به مستی یا به شغل ای مهتدی 
  • They are fleeing from selfhood into selflessness either by means of intoxication or by means of (some engrossing) occupation, O well-conducted man.
  • نفس را زان نیستی وا می‌کشی  ** زانک بی‌فرمان شد اندر بیهشی 
  • Thou (O God) drawest the soul back from that state of not-being because it entered into unconsciousness without Thy command.
  • لیس للجن و لا للانس ان  ** ینفذوا من حبس اقطار الزمن 
  • Neither for the Jinn (genies) nor for mankind is it (possible) to pierce through the prison of the regions of the temporal world.
  • لا نفوذ الا بسلطان الهدی  ** من تجاویف السموات العلی  230
  • There is no piercing through the cavities of the highest heavens save by the power of Guidance.
  • لا هدی الا بسلطان یقی  ** من حراس الشهب روح المتقی 
  • There is no guidance save by a power that preserves the spirit of the devout from the keepers of the shooting stars.
  • هیچ کس را تا نگردد او فنا  ** نیست ره در بارگاه کبریا 
  • There is no way (admittance) for any one, till he become naughted, into the audience-chamber of (Divine) Majesty.
  • چیست معراج فلک این نیستی  ** عاشقان را مذهب و دین نیستی 
  • What is the means of ascension to Heaven? This not-being. Not-being is the creed and religion of the lovers (of God).
  • پوستین و چارق آمد از نیاز  ** در طریق عشق محراب ایاز 
  • From self-abasement in the way of Love the fur jacket and rustic shoon became the prayer-niche of Ayáz.
  • گرچه او خود شاه را محبوب بود  ** ظاهر و باطن لطیف و خوب بود  235
  • Even though he was beloved by the king (Mahmúd), and was charming and beauteous outwardly and inwardly—
  • گشته بی‌کبر و ریا و کینه‌ای  ** حسن سلطان را رخش آیینه‌ای 
  • (For) he had become devoid of any arrogance or ostentation or malice, and his face was a mirror for the beauty of the king—
  • چونک از هستی خود او دور شد  ** منتهای کار او محمود بد 
  • (Yet ’twas only) because he was far removed from his (self-) existence, (that) the end of his affair was praiseworthy.
  • زان قوی‌تر بود تمکین ایاز  ** که ز خوف کبر کردی احتراز 
  • The steadfastness of Ayáz was too firm for him to take (those) precautions in fear of arrogance.
  • او مهذب گشته بود و آمده  ** کبر را و نفس را گردن زده 
  • He had been purified, and he had come and smitten the neck of (had beheaded) arrogance and selfishness.
  • یا پی تعلیم می‌کرد آن حیل  ** یا برای حکمتی دور از وجل  240
  • He was practising these devices either for the purpose of instructing (others) or for the sake of some principle of wisdom far removed from fear;
  • یا که دید چارقش زان شد پسند  ** کز نسیم نیستی هستیست بند 
  • Or (perhaps) the sight of his rustic shoon pleased him because (self-)existence is a shutter against the breeze of not-being,
  • تا گشاید دخمه کان بر نیستیست  ** تا بیاید آن نسیم عیش و زیست 
  • (And he looked at them) in order that the charnel-house which is (built) on not-being might open, and that he might feel the breeze of vitality and life.
  • ملک و مال و اطلس این مرحله  ** هست بر جان سبک‌رو سلسله 
  • The wealth and riches and silks of this travellers' halt are a chain on the light-footed spirit.
  • سلسله‌ی زرین بدید و غره گشت  ** ماند در سوراخ چاهی جان ز دشت 
  • The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
  • صورتش جنت به معنی دوزخی  ** افعیی پر زهر و نقشش گل رخی  245
  • Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty).
  • گرچه ممن را سقر ندهد ضرر  ** لیک هم بهتر بود زانجا گذر 
  • Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).
  • گرچه دوزخ دور دارد زو نکال  ** لیک جنت به ورا فی کل حال 
  • Although Hell keeps its torment far from him, yet in any case Paradise is better for him.