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-camel4670
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
By means of this spirit I make him possessed of high estate: (only) the spirit that I give sees (experiences) My bounty.
من کنم او را ازین جان محتشم ** جان که من بخشم ببیند بخششم
The unfamiliar (unprivileged) spirit does not see the face of the Beloved: (none sees it) except that spirit whose origin is from His dwelling-place.4680
جان نامحرم نبیند روی دوست ** جز همان جان کاصل او از کوی اوست
Butcher-like, I breathe upon this dear friend, in order that his goodly inward part may leave the skin.”
در دمم قصابوار این دوست را ** تا هلد آن مغز نغزش پوست را