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4578-4602

  • I laugh because I am dragging you in chains and shackles to the cypress garden and the roses (of Paradise).
  • زان همی‌خندم که با زنجیر و غل ** می‌کشمتان سوی سروستان و گل

  • O wonder, that we are bringing you in bonds from the merciless fire to the place abounding in verdure;
  • ای عجب کز آتش بی‌زینهار ** بسته می‌آریمتان تا سبزه‌زار

  • With heavy chains I am dragging you from the direction of Hell to the everlasting Paradise.” 4580
  • از سوی دوزخ به زنجیر گران ** می‌کشمتان تا بهشت جاودان

  • Every blind follower in this Way, be he good or evil, He (God) is dragging, bound like that, into His Presence.
  • هر مقلد را درین ره نیک و بد ** همچنان بسته به حضرت می‌کشد

  • All go along this Way in the chains of fear and tribulation, except the saints.
  • جمله در زنجیر بیم و ابتلا ** می‌روند این ره بغیر اولیا

  • They are dragged along this Way reluctantly, except those persons who are acquainted with the mysteries of the (Divine) action.
  • می‌کشند این راه را بیگاروار ** جز کسانی واقف از اسرار کار

  • Endeavour that thy (inward) light become radiant, so that thy travelling (in the path of devotion) and service (to God) may be made easy.
  • جهد کن تا نور تو رخشان شود ** تا سلوک و خدمتت آسان شود

  • You take children to school by force, because they are blind to the benefits (of knowledge); 4585
  • کودکان را می‌بری مکتب به زور ** زانک هستند از فواید چشم‌کور

  • (But) when he (the child) becomes aware (of the benefits), he runs to school: his soul expands (with joy) at going.
  • چون شود واقف به مکتب می‌دود ** جانش از رفتن شکفته می‌شود

  • A child goes to school in sore distress because he has seen nothing of the wages for his work;
  • می‌رود کودک به مکتب پیچ پیچ ** چون ندید از مزد کار خویش هیچ

  • When he puts in his purse a single dáng earned by his handiwork, then he goes without sleep at night, like the thief.
  • چون کند در کیسه دانگی دست‌مزد ** آنگهان بی‌خواب گردد شب چو دزد

  • Endeavour that the wages for obedience (to God) may arrive: then you will envy the obedient.
  • جهد کن تا مزد طاعت در رسد ** بر مطیعان آنگهت آید حسد

  • (The command) come against your will is for him that has become a blind follower (of religion); come willingly is for him that is moulded of sincerity. 4590
  • ائتیا کرها مقلد گشته را ** ائتیا طوعا صفا بسرشته را

  • The former loves God for the sake of some (secondary) cause, while the other hath indeed a pure disinterested love.
  • این محب حق ز بهر علتی ** و آن دگر را بی غرض خود خلتی

  • The former loves the Nurse, but for the sake of the milk, while the other has given his heart for the sake of this Veiled One.
  • این محب دایه لیک از بهر شیر ** و آن دگر دل داده بهر این ستیر

  • The child (the blind follower) hath no knowledge of Her beauty: he hath no desire of Her in his heart except for milk,
  • طفل را از حسن او آگاه نه ** غیر شیر او را ازو دلخواه نه

  • While the other is, truly, the lover of the Nurse: he is disinterested, single-minded in (passionate) love.
  • و آن دگر خود عاشق دایه بود ** بی غرض در عشق یک‌رایه بود

  • Hence he that loves God because of hope and fear reads studiously the book of blind conformity, 4595
  • پس محب حق باومید و بترس ** دفتر تقلید می‌خواند بدرس

  • While he that loves God for God's sake—where is he? for he is apart from (all) self-interests and (secondary) causes.
  • و آن محب حق ز بهر حق کجاست ** که ز اغراض و ز علتها جداست

  • Whether he be like this or like that, inasmuch as he is a seeker (of God), God's attraction is drawing him towards God.
  • گر چنین و گر چنان چون طالبست ** جذب حق او را سوی حق جاذبست

  • Whether he love God for something other than He, that he may continually partake of His good,
  • گر محب حق بود لغیره ** کی ینال دائما من خیره

  • Or whether he love God for His very Self, for naught besides Him, in fear of separation from Him—
  • یا محب حق بود لعینه ** لاسواه خائفا من بینه

  • The quests and seekings of both (these lovers) are from that Source: this captivation of the heart is from that Heart-ravisher. 4600
  • هر دو را این جست و جوها زان سریست ** این گرفتاری دل زان دلبریست

  • How the Beloved attracts the lover in such wise that the lover neither knows it nor hopes for it, nor does it occur to his mind, nor does any trace of that attraction appear in the lover except the fear that is mingled with despair, though he still perseveres in the quest.
  • جذب معشوق عاشق را من حیث لا یعمله العاشق و لا یرجوه و لا یخطر بباله و لا یظهر من ذلک الجذب اثر فی العاشق الا الخوف الممزوج بالیاس مع دوام الطلب

  • We came to this point (in the tale), that if the attraction of that lover had not been hidden in the Sadr-i Jahán,
  • آمدیم اینجا که در صدر جهان ** گر نبودی جذب آن عاشق نهان

  • How would he (the lover) have been impatient of separation, and how would he have come running back to his home?
  • ناشکیباکی بدی او از فراق ** کی دوان باز آمدی سوی وثاق