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5
3570-3619

  • باده کاندر خنب می‌جوشد نهان  ** ز اشتیاق روی تو جوشد چنان  3570
  • The wine that is bubbling invisibly in the jar bubbles thus from longing for thy face.
  • ای همه دریا چه خواهی کرد نم  ** وی همه هستی چه می‌جویی عدم 
  • O thou who art the whole sea, what wilt thou do with dew? And O thou who art the whole of existence, why art thou seeking non-existence?
  • ای مه تابان چه خواهی کرد گرد  ** ای که مه در پیش رویت روی‌زرد 
  • O resplendent Moon, what wilt thou do with the dust, O thou beside whose face the moon is pallid?
  • تاج کرمناست بر فرق سرت  ** طوق اعطیناک آویز برت 
  • Thou art lovely and beautiful and the mine (source) of every loveliness: why indeed shouldst thou lay thyself under obligations to wine?
  • تو خوش و خوبی و کان هر خوشی  ** تو چرا خود منت باده کشی 
  • The tiara of We have honoured (the sons of Adam) is on the crown of thy head; the collar of We have given thee hangs on thy breast.
  • جوهرست انسان و چرخ او را عرض  ** جمله فرع و پایه‌اند و او غرض  3575
  • Man is the substance, and the celestial sphere is his accident; all things are (like) a branch or the step of a ladder: he is the object.
  • ای غلامت عقل و تدبیرات و هوش  ** چون چنینی خویش را ارزان فروش 
  • O thou to whom reason and foresight and intelligence are slaves, how art thou selling thyself so cheaply?
  • خدمتت بر جمله هستی مفترض  ** جوهری چون نجده خواهد از عرض 
  • Service to thee is imposed on all existence as a duty: how should a substance beg for help from an accident?
  • علم جویی از کتبها ای فسوس  ** ذوق جویی تو ز حلوا ای فسوس 
  • Thou seekest knowledge from books—oh, ridiculous! Thou seekest pleasure from halwá (sweetmeats)—oh, ridiculous!
  • بحر علمی در نمی پنهان شده  ** در سه گز تن عالمی پنهان شده 
  • Thou art the sea of knowledge hidden in a dewdrop; thou art the universe hidden in a body three ells long.
  • می چه باشد یا سماع و یا جماع  ** تا بجویی زو نشاط و انتفاع  3580
  • What is wine or music or sexual intercourse that thou shouldst seek delight and profit there from?
  • آفتاب از ذره‌ای شد وام خواه  ** زهره‌ای از خمره‌ای شد جام‌خواه 
  • (’Tis as though) the sun sought to borrow (light) from a mote, (or) a Zuhra begged for a cup (of wine) from a small jar.
  • جان بی‌کیفی شده محبوس کیف  ** آفتابی حبس عقده اینت حیف 
  • Thou art the unconditional spirit imprisoned in conditionality, thou art the sun imprisoned in the (descending) node: here's a pity!”
  • باز جواب گفتن آن امیر ایشان را 
  • How the Amír answered them again.
  • گفت نه نه من حریف آن میم  ** من به ذوق این خوشی قانع نیم 
  • He replied, “Nay, nay, I am the fellow for that wine: I am not content with tasting this delight (of which ye speak).
  • من چنان خواهم که هم‌چون یاسمین  ** کژ همی‌گردم چنان گاهی چنین 
  • I desire such (wine), that, like the jasmine, I may ever be reeling crookedly (now) that way, now this,
  • وارهیده از همه خوف و امید  ** کژ همی‌گردم بهر سو هم‌چو بید  3585
  • And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,
  • هم‌چو شاخ بید گردان چپ و راست  ** که ز بادش گونه گونه رقصهاست 
  • Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”
  • آنک خو کردست با شادی می  ** این خوشی را کی پسندد خواجه کی 
  • He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
  • انبیا زان زین خوشی بیرون شدند  ** که سرشته در خوشی حق بدند 
  • The prophets abandoned this delight because they were steeped in the Divine delight;
  • زانک جانشان آن خوشی را دیده بود  ** این خوشیها پیششان بازی نمود 
  • Since their spirit had experienced that delight, these delights seemed to them (mere) play.
  • با بت زنده کسی چون گشت یار  ** مرده را چون در کشد اندر کنار  3590
  • When any one has been united with a living object of adoration, how should he embrace a dead one?
  • تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی 
  • Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
  • آن جهان چون ذره ذره زنده‌اند  ** نکته‌دانند و سخن گوینده‌اند 
  • Since every atom of that World is living and able to understand discourse and eloquent,
  • در جهان مرده‌شان آرام نیست  ** کین علف جز لایق انعام نیست 
  • They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
  • هر که را گلشن بود بزم و وطن  ** کی خورد او باده اندر گولخن 
  • Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
  • جای روح پاک علیین بود  ** کرم باشد کش وطن سرگین بود 
  • The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
  • بهر مخمور خدا جام طهور  ** بهر این مرغان کور این آب شور  3595
  • The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.
  • هر که عدل عمرش ننمود دست  ** پیش او حجاج خونی عادلست 
  • In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
  • دختران را لعبت مرده دهند  ** که ز لعب زندگان بی‌آگهند 
  • A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
  • چون ندارند از فتوت زور و دست  ** کودکان را تیغ چوبین بهترست 
  • A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
  • کافران قانع بنقش انبیا  ** که نگاریده‌ست اندر دیرها 
  • Infidels are content with the figures of the prophets which are painted (and kept) in churches;
  • زان مهان ما را چو دور روشنیست  ** هیچ‌مان پروای نقش سایه نیست  3600
  • (But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.
  • این یکی نقشش نشسته در جهان  ** وآن دگر نقشش چو مه در آسمان 
  • The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
  • این دهانش نکته‌گویان با جلیس  ** و آن دگر با حق به گفتار و انیس 
  • This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
  • گوش ظاهر این سخن را ضبط کن  ** گوش جانش جاذب اسرار کن 
  • His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word)Be.
  • چشم ظاهر ضابط حلیه‌ی بشر  ** چشم سر حیران مازاغ البصر 
  • His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.
  • پای ظاهر در صف مسجد صواف  ** پای معنی فوق گردون در طواف  3605
  • His outward feet stand evenly in the row (of worshippers) in the mosque, while his spiritual feet are (engaged) in circumambulation above the sky.
  • جزو جزوش را تو بشمر هم‌چنین  ** این درون وقت و آن بیرون حین 
  • Reckon up every member of him (and judge of it) in like fashion: this (bodily part) is within Time, while that (spiritual part) is beyond Time.
  • این که در وقتست باشد تا اجل  ** وان دگر یار ابد قرن ازل 
  • This which is in Time endures till death, while the other is the associate of everlastingness and the peer of eternity.
  • هست یک نامش ولی الدولتین  ** هست یک نعتش امام القبلتین 
  • One name of him is “owner of the two empires”; one description of him is “Imám of the two qiblas.”
  • خلوت و چله برو لازم نماند  ** هیچ غیمی مر ورا غایم نماند 
  • The religious seclusion and the forty days' fast are no longer incumbent on him: no cloud is overclouding him any more.
  • قرص خورشیدست خلوت‌خانه‌اش  ** کی حجاب آرد شب بیگانه‌اش  3610
  • His solitary cell is (resplendent as) the sun's orb: how should alien night throw a veil over it?
  • علت و پرهیز شد بحران نماند  ** کفر او ایمان شد و کفران نماند 
  • Sickness and abstinence are gone, the crisis is past: his infidelity has become faith, and disbelief is no more.
  • چون الف از استقامت شد به پیش  ** او ندارد هیچ از اوصاف خویش 
  • Like (the letter) alif, he has taken the foremost place because of his straightness (rectitude): he retains nothing of his own qualities.
  • گشت فرد از کسوه‌ی خوهای خویش  ** شد برهنه جان به جان‌افزای خویش 
  • He has become separated from the garment of his own dispositions: his spirit has gone, naked, to Him who gives it increase of spirituality.
  • چون برهنه رفت پیش شاه فرد  ** شاهش از اوصاف قدسی جامه کرد 
  • Inasmuch as it went naked into the presence of the incomparable King, the King made for it a raiment of holy qualities.
  • خلعتی پوشید از اوصاف شاه  ** بر پرید از چاه بر ایوان جاه  3615
  • It put on a robe of the King's qualities: it flew up from the pit to the palace of majesty.
  • این چنین باشد چو دردی صاف گشت  ** از بن طشت آمد او بالای طشت 
  • Such is the case: when dregs become pure, they rise from the bottom of the bowl to the top.
  • در بن طشت از چه بود او دردناک  ** شومی آمیزش اجزای خاک 
  • Although it (the spirit) remained like dregs at the bottom of the bowl owing to the ill-luck of mixing with particles of earth, (this was not in accordance with its nature).
  • یار ناخوش پر و بالش بسته بود  ** ورنه او در اصل بس برجسته بود 
  • Its disagreeable companion had tied its wings and plumes; else (it would have risen, for) originally it was very soaring.
  • چون عتاب اهبطوا انگیختند  ** هم‌چو هاروتش نگون آویختند 
  • When they uttered the rebuke Get ye down, they suspended it, head first, like Hárút.