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3
4600-4649

  • 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
  • The desire of loved ones is hidden and veiled; the desire of the lover is (accompanied) with a hundred drums and trumpets.
  • میل معشوقان نهانست و ستیر ** میل عاشق با دو صد طبل و نفیر
  • Here is (the place for) a story (worthy) of consideration, but the man of Bukhárá has become desperate from waiting expectantly;
  • یک حکایت هست اینجا ز اعتبار ** لیک عاجز شد بخاری ز انتظار
  • (So) we omit it, for he is (engaged) in search and seeking, that before death he may see the face of his beloved, 4605
  • ترک آن کردیم کو در جست و جوست ** تاکه پیش از مرگ بیند روی دوست
  • To the end that he may escape from death and gain deliverance, because the sight of the beloved is the Water of Life.
  • تا رهد از مرگ تا یابد نجات ** زانک دید دوستست آب حیات
  • Any one the sight of whom does not repel death is not the beloved, for he hath neither fruit nor leaf.
  • هر که دید او نباشد دفع مرگ ** دوست نبود که نه میوه‌ستش نه برگ
  • The (essential) matter, O intoxicated longing lover, is that matter in which death, if it befall thee, is sweet.
  • کار آن کارست ای مشتاق مست ** کاندر آن کار ار رسد مرگت خوشست
  • O youth, the token of sincerity of faith is that (matter) in which death comes sweet to thee.
  • شد نشان صدق ایمان ای جوان ** آنک آید خوش ترا مرگ اندر آن
  • If thy faith, O (dear) soul, is not like this, it is not perfect: go, seek to make (thy) religion perfect. 4610
  • گر نشد ایمان تو ای جان چنین ** نیست کامل رو بجو اکمال دین
  • Whosoever would fain die for thy sake willingly and agreeably to thy heart's desire, without dislike, he is (thy) true lover.
  • هر که اندر کار تو شد مرگ‌دوست ** بر دل تو بی کراهت دوست اوست
  • When dislike is gone, verily ‘tis not death: ‘tis (only) the semblance of death, and (in reality) ‘tis a migration.
  • چون کراهت رفت آن خود مرگ نیست ** صورت مرگست و نقلان کردنیست
  • When dislike is gone, dying becomes advantageous; hence it comes true that death is repelled.
  • چون کراهت رفت مردن نفع شد ** پس درست آید که مردن دفع شد
  • The beloved is God and the person to whom He hath said, “Thou art Mine and I am thine.”
  • دوست حقست و کسی کش گفت او ** که توی آن من و من آن تو
  • Now listen, for the lover is coming whom Love bound with a cord of palm-fibre. 4615
  • گوش دار اکنون که عاشق می‌رسد ** بسته عشق او را به حبل من مسد
  • When he beheld the countenance of the Sadr-i Jahán, you might say the bird, his spirit, flew out of his body.
  • چون بدید او چهره‌ی صدر جهان ** گوییا پریدش از تن مرغ جان
  • His body fell like dry wood: his vital spirit became cold from the crown of his head to his toes.
  • همچو چوب خشک افتاد آن تنش ** سرد شد از فرق جان تا ناخنش
  • Whatsoever they applied of incense and rose-water, he neither stirred nor spoke.
  • هرچه کردند از بخور و از گلاب ** نه بجنبید و نه آمد در خطاب
  • When the King saw his saffron-coloured (pallid) face, he dismounted from his steed (and came) towards him.
  • شاه چون دید آن مزعفر روی او ** پس فرود آمد ز مرکب سوی او
  • He said, “The lover hotly seeks the beloved: when the beloved comes, the lover is gone.” 4620
  • گفت عاشق دوست می‌جوید بتفت ** چونک معشوق آمد آن عاشق برفت
  • Thou art a lover of God, and God is such that when He comes there is not a single hair of thee (remaining).
  • عاشق حقی و حق آنست کو ** چون بیاید نبود از تو تای مو
  • At that look (of His) a hundred like thee vanish away: me-thinks, sire, thou art in love with self-naughting .
  • صد چو تو فانیست پیش آن نظر ** عاشقی بر نفی خود خواجه مگر
  • Thou art a shadow and in love with the sun: the sun comes, the shadow is naughted speedily.
  • سایه‌ای و عاشقی بر آفتاب ** شمس آید سایه لا گردد شتاب
  • How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.
  • داد خواستن پشه از باد به حضرت سلیمان علیه السلام
  • The gnat came from the garden and the grass, and the gnat began to demand justice from Solomon,
  • پشه آمد از حدیقه وز گیاه ** وز سلیمان گشت پشه دادخواه
  • Saying, “O Solomon, thou dealest out justice to the devils and the children of men and the Jinn. 4625
  • کای سلیمان معدلت می‌گستری ** بر شیاطین و آدمی‌زاد و پری
  • Bird and fish are under the protection of thy justice: who is the lost one whom thy bounty hath not sought out?
  • مرغ و ماهی در پناه عدل تست ** کیست آن گم‌گشته کش فضلت نجست
  • Give justice to us, for we are very miserable: we are deprived of the orchard and the rose-garden.
  • داد ده ما را که بس زاریم ما ** بی‌نصیب از باغ و گلزاریم ما
  • The difficulties of every weakling are solved by thee: the gnat in sooth is the (proverbial) similitude for weakness.
  • مشکلات هر ضعیفی از تو حل ** پشه باشد در ضعیفی خود مثل
  • We are celebrated for weakness and frailty: thou art celebrated for kindness and care of the lowly.
  • شهره ما در ضعف و اشکسته‌پری ** شهره تو در لطف و مسکین‌پروری
  • O thou who hast reached the limit in (traversing) the stages of Power, (while) we have reached the limit in failure and aberration, 4630
  • ای تو در اطباق قدرت منتهی ** منتهی ما در کمی و بی‌رهی
  • Do justice, relieve us from this sorrow, take our hand (to help us), O thou whose hand is the hand of God.”
  • داد ده ما را ازین غم کن جدا ** دست گیر ای دست تو دست خدا
  • Then Solomon said, “O seeker of equity, tell (me), against whom art thou demanding justice and equity?
  • پس سلیمان گفت ای انصاف‌جو ** داد و انصاف از که میخواهی بگو
  • Who is the oppressor that in (his) insolence has done thee injury and scratched thy face?
  • کیست آن کالم که از باد و بروت ** ظلم کردست و خراشیدست روت
  • Oh, wonderful! Where, in Our epoch, is the oppressor that is not in Our prison and chains?
  • ای عجب در عهد ما ظالم کجاست ** کو نه اندر حبس و در زنجیر ماست
  • When We were born, on that day Injustice died: who, then, hath produced (committed) in Our epoch an act of injustice? 4635
  • چونک ما زادیم ظلم آن روز مرد ** پس بعهد ما کی ظلمی پیش برد
  • When the light dawned, the darkness vanished: darkness is the origin and support of injustice.
  • چون بر آمد نور ظلمت نیست شد ** ظلم را ظلمت بود اصل و عضد
  • Look, (some of) the devils are doing work and service; the others are bound in shackles and bonds.
  • نک شیاطین کسب و خدمت می‌کنند ** دیگران بسته باصفادند و بند
  • The origin of the injustice of the oppressors was from the devil: the devil is in bondage: how did violence appear?
  • اصل ظلم ظالمان از دیو بود ** دیو در بندست استم چون نمود
  • (The Divine Will uttered in) ‘Be, and it was’ hath bestowed the kingdom on Us, that the people may not cry out in lament to Heaven;
  • ملک زان دادست ما را کن فکان ** تا ننالد خلق سوی آسمان
  • That burning sighs may not soar upward; that the sky and the stars may not be shaken; 4640
  • تا به بالا بر نیاید دودها ** تا نگردد مضطرب چرخ و سها
  • That the empyrean may not tremble at the orphan's wail; that no (living) soul may be marred by violence.
  • تا نلرزد عرش از ناله یتیم ** تا نگردد از ستم جانی سقیم
  • We established a law (of justice) throughout the kingdoms (of the earth), to the end that no (cry of) ‘O Lord!’ should go up to the skies.
  • زان نهادیم از ممالک مذهبی ** تا نیاید بر فلکها یا ربی
  • O oppressed one, do not look to Heaven, for thou hast a heavenly king in the temporal world.”
  • منگر ای مظلوم سوی آسمان ** کاسمانی شاه داری در زمان
  • The gnat said, “My appeal is against the hand (might) of the Wind, for he opened the two hands of oppression against us.
  • گفت پشه داد من از دست باد ** کو دو دست ظلم بر ما بر گشاد
  • Through his oppression we are in sore straits: with closed lips we are drinking blood (suffering torment) from him.” 4645
  • ما ز ظلم او به تنگی اندریم ** با لب بسته ازو خون می‌خوریم
  • How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
  • امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم
  • Then Solomon said, “O thou with the pretty voice, it behoves thee to hearken with (all thy) soul to the command of God.
  • پس سلیمان گفت ای زیبادوی ** امر حق باید که از جان بشنوی
  • God hath said to me, ‘Beware, O Judge! Do not hear one litigant without the other litigant.
  • حق به من گفتست هان ای دادور ** مشنو از خصمی تو بی خصمی دگر
  • Until both litigants come into the presence, the truth does not come to light before the judge.
  • تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور
  • If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’
  • خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر