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3
4654-4678

  • When the Wind heard (the summons), he came very rapidly: the gnat at once took to flight.
  • باد چون بشنید آمد تیز تیز ** پشه بگرفت آن زمان راه گریز
  • Then Solomon said, “O gnat, where (art thou going)? Stop, that I may pass judgement on (you) both.” 4655
  • پس سلیمان گفت ای پشه کجا ** باش تا بر هر دو رانم من قضا
  • It (the gnat) answered, “O King, my death is from his being: verily, this day of mine is black from his smoke.
  • گفت ای شه مرگ من از بود اوست ** خود سیاه این روز من از دود اوست
  • Since he has come, where shall I find rest? for he wrings the (vital) breath out of my body.”
  • او چو آمد من کجا یابم قرار ** کو بر آرد از نهاد من دمار
  • Even such is the seeker of the Court of God: when God comes, the seeker is naughted.
  • همچنین جویای درگاه خدا ** چون خدا آمد شود جوینده لا
  • Although that union (with God) is immortality on immortality, yet at first that immortality (baqá) consists in dying to self (faná).
  • گرچه آن وصلت بقا اندر بقاست ** لیک ز اول آن بقا اندر فناست
  • The reflexions that are seeking the Light are naughted when His Light appears. 4660
  • سایه‌هایی که بود جویای نور ** نیست گردد چون کند نورش ظهور
  • How should the reason remain when He bids it go?Everything is perishing except His Face.
  • عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه
  • Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!
  • هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست
  • In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.
  • اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست
  • How the Beloved caressed the senseless lover, that he might return to his senses.
  • نواختن معشوق عاشق بیهوش را تا به هوش باز آید
  • The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.
  • می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان
  • The Prince cried into his ear, “O beggar, I bring gold to scatter o’er thee; spread out thy skirt. 4665
  • بانگ زد در گوش او شه کای گدا ** زر نثار آوردمت دامن گشا
  • Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?
  • جان تو کاندر فراقم می‌طپید ** چونک زنهارش رسیدم چون رمید
  • O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”
  • ای بدیده در فراقم گرم و سرد ** با خود آ از بی‌خودی و باز گرد
  • The domestic fowl, in the manner of a host, foolishly brings a camel to her house.
  • مرغ خانه اشتری را بی خرد ** رسم مهمانش به خانه می‌برد
  • When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.
  • چون به خانه مرغ اشتر پا نهاد ** خانه ویران گشت و سقف اندر فتاد
  • The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel 4670
  • خانه‌ی مرغست هوش و عقل ما ** هوش صالح طالب ناقه‌ی خدا
  • When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.
  • ناقه چون سر کرد در آب و گلش ** نه گل آنجا ماند نه جان و دلش
  • Pre-eminence in love made Man overweening: because of this desire for excess he is very unjust and very ignorant.
  • کرد فضل عشق انسان را فضول ** زین فزون‌جویی ظلومست و جهول
  • He is ignorant, and in this difficult chase the hare is clasping a lion in his arms.
  • جاهلست و اندرین مشکل شکار ** می‌کشد خرگوش شیری در کنار
  • How would he clasp the lion in his arms, if he knew and saw the lion?
  • کی کنار اندر کشیدی شیر را ** گر بدانستی و دیدی شیر را
  • He is unjust to himself and to his own soul: behold an injustice that bears away the ball (the palm) from (all) justices! 4675
  • ظالمست او بر خود و بر جان خود ** ظلم بین کز عدلها گو می‌برد
  • His ignorance is the teacher to (all) knowledges, his injustice has become the right way for (all) justices.
  • جهل او مر علمها را اوستاد ** ظلم او مر عدلها را شد رشاد
  • He (the Sadr-i Jahán) took his (the lover’s) hand, saying, “This man whose breath has departed will (only) then come (to life) when I give him (spiritual) breath.
  • دست او بگرفت کین رفته دمش ** آنگهی آید که من دم بخشمش
  • When this man whose body is dead shall become living through Me (then) it will be My spirit that turns its face towards me.
  • چون به من زنده شود این مرده‌تن ** جان من باشد که رو آرد به من