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6
4610-4634

  • Behold how this breath (of Love) dissolves infidelity, which alone is the brimstone of Hell! 4610
  • کفر که کبریت دوزخ اوست و بس  ** بین که می‌پخساند او را این نفس 
  • Quickly entrust thy brimstone to this passion (of Love), in order that neither Hell nor (even) its sparks may assail thee.
  • زود کبریت بدین سودا سپار  ** تا نه دوزخ بر تو تازد نه شرار 
  • Paradise (too) says to him, “Pass like the wind, or else all that I possess will become unsalable;
  • گویدش جنت گذر کن هم‌چو باد  ** ورنه گردد هر چه من دارم کساد 
  • For thou art the owner of the (whole) stack, (while) I am (but) a gleaner: I am (but) an idol, (while) thou art (all) the provinces of China.”
  • که تو صاحب‌خرمنی من خوشه‌چین  ** من بتی‌ام تو ولایت‌های چین 
  • Both Hell and Paradise are trembling in fear of him (the believer): neither the  one nor the other feels safe from him.
  • هست لرزان زو جحیم و هم جنان  ** نه مر این را نه مر آن را زو امان 
  • His (the prince's) life sped away and he found no opportunity to cure (his passion): the waiting consumed him exceedingly and his soul could not endure it. 4615
  • رفت عمرش چاره را فرصت نیافت  ** صبر بس سوزان بدت وجان بر نتافت 
  • For a long time, gnashing his teeth, he suffered this (agony): ere he attained, his life reached its end.
  • مدتی دندان‌کنان این می‌کشید  ** نارسیده عمر او آخر رسید 
  • The form (appearance) of the Beloved vanished from him: he died and was united with the reality of the Beloved.
  • صورت معشوق زو شد در نهفت  ** رفت و شد با معنی معشوق جفت 
  • He said (to himself), “Though his raiment was of silk and Shushtar cloth, his unscreened embrace is sweeter.
  • گفت لبسش گر ز شعر و ششترست  ** اعتناق بی‌حجابش خوشترست 
  • (Now) I am denuded of my body, and he of (the veil of) phantasy: I am advancing triumphantly in the consummation of union.”
  • من شدم عریان ز تن او از خیال  ** می‌خرامم در نهایات الوصال 
  • These topics may be discussed up to this point, (but) all that comes after this must be kept hid; 4620
  • این مباحث تا بدین‌جا گفتنیست  ** هرچه آید زین سپس بنهفتنیست 
  • And if you would tell it and make a hundred thousand efforts, ’tis fruitless labour, for it will never become clear.
  • ور بگویی ور بکوشی صد هزار  ** هست بیگار و نگردد آشکار 
  • As far as the sea, ’tis a journey on horseback: after this you (must) have a wooden horse.
  • تا به دریا سیر اسپ و زین بود  ** بعد ازینت مرکب چوبین بود 
  • The wooden horse is no good on the dry land: it carries exclusively those who voyage on the sea.
  • مرکب چوبین به خشکی ابترست  ** خاص آن دریاییان را رهبرست 
  • The wooden horse is this (mystical) silence: (this) silence gives instruction to the sea-folk.
  • این خموشی مرکب چوبین بود  ** بحریان را خامشی تلقین بود 
  • Every (such) silent one who wearies you is (really) uttering shrieks of love Yonder. 4625
  • هر خموشی که ملولت می‌کند  ** نعره‌های عشق آن سو می‌زند 
  • You say, “I wonder why he is silent”; he says (to himself), “How strange! Where is his ear?
  • تو همی‌گویی عجب خامش چراست  ** او همی‌گوید عجب گوشش کجاست 
  • I am deafened by the shrieks, (yet) he is unaware (of them).” The (apparently) sharp-eared are (in fact) deaf to this (mystical) converse.
  • من ز نعره کر شدم او بی‌خبر  ** تیزگوشان زین سمر هستند کر 
  • (For example), some one cries aloud in his dream and gives a hundred thousand discussions and communications,
  • آن یکی در خواب نعره می‌زند  ** صد هزاران بحث و تلقین می‌کند 
  • (While) this (other), sitting beside him, is unaware (of it): ’tis really he who is asleep and deaf to (all) that turmoil and tumult.
  • این نشسته پهلوی او بی‌خبر  ** خفته خود آنست و کر زان شور و شر 
  • And he whose wooden horse is shattered and sunk in the water (of the sea), he in sooth is the fish. 4630
  • وان کسی کش مرکب چوبین شکست  ** غرقه شد در آب او خود ماهیست 
  • He is neither silent nor speaking: he is a marvel: there is no name to describe his state.
  • نه خموشست و نه گویا نادریست  ** حال او را در عبارت نام نیست 
  • He does not belong to these two (categories), (and yet) that prodigy is (really) both: to explain this would transgress the limits of due reverence.
  • نیست زین دو هر دو هست آن بوالعجب  ** شرح این گفتن برونست از ادب 
  • This comparison is poor and unsuccessful, but in the sensible (world) there was none better than this (to be found).
  • این مثال آمد رکیک و بی‌ورود  ** لیک در محسوس ازین بهتر نبود 
  • The death of the eldest prince, and how the middle brother came to his funeral—for the youngest was confined to his bed by illness; and how the King treated the middle brother with great affection, so that he too was crippled (captivated) by his kindness; (and how) he remained with the King, and a hundred thousand spoils (precious gifts), from the unseen and visible worlds, were conferred upon him by the fortune and favour of the King; with an exposition of some part thereof.
  • متوفی شدن بزرگین از شه‌زادگان و آمدن برادر میانین به جنازه‌ی برادر کی آن کوچکین صاحب‌فراش بود از رنجوری و نواختن پادشاه میانین را تا او هم لنگ احسان شد ماند پیش پادشاه صد هزار از غنایم غیبی و غنی بدو رسید از دولت و نظر آن شاه مع تقریر بعضه 
  • The youngest (brother) was ill, and (so) the middle one came alone to the funeral of the eldest.
  • کوچکین رنجور بود و آن وسط  ** بر جنازه‌ی آن بزرگ آمد فقط