و آن محب حق ز بهر حق کجاست ** که ز اغراض و ز علتها جداست
While he that loves God for God's sake—where is he? for he is apart from (all) self-interests and (secondary) causes.
گر چنین و گر چنان چون طالبست ** جذب حق او را سوی حق جاذبست
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 محب حق بود لغیره ** کی ینال دائما من خیره
Whether he love God for something other than He, that he may continually partake of His good,
یا محب حق بود لعینه ** لاسواه خائفا من بینه
Or whether he love God for His very Self, for naught besides Him, in fear of separation from Him—
هر دو را این جست و جوها زان سریست ** این گرفتاری دل زان دلبریست4600
The quests and seekings of both (these lovers) are from that Source: this captivation of the heart is from that Heart-ravisher.
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
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.
آمدیم اینجا که در صدر جهان ** گر نبودی جذب آن عاشق نهان
We came to this point (in the tale), that if the attraction of that lover had not been hidden in the Sadr-i Jahán,
ناشکیباکی بدی او از فراق ** کی دوان باز آمدی سوی وثاق
How would he (the lover) have been impatient of separation, and how would he have come running back to his home?
میل معشوقان نهانست و ستیر ** میل عاشق با دو صد طبل و نفیر
The desire of loved ones is hidden and veiled; the desire of the lover is (accompanied) with a hundred drums and trumpets.
یک حکایت هست اینجا ز اعتبار ** لیک عاجز شد بخاری ز انتظار
Here is (the place for) a story (worthy) of consideration, but the man of Bukhárá has become desperate from waiting expectantly;
ترک آن کردیم کو در جست و جوست ** تاکه پیش از مرگ بیند روی دوست4605
(So) we omit it, for he is (engaged) in search and seeking, that before death he may see the face of his beloved,
تا رهد از مرگ تا یابد نجات ** زانک دید دوستست آب حیات
To the end that he may escape from death and gain deliverance, because the sight of the beloved is the Water of Life.
هر که دید او نباشد دفع مرگ ** دوست نبود که نه میوه‌ستش نه برگ
Any one the sight of whom does not repel death is not the beloved, for he hath neither fruit nor leaf.
کار آن کارست ای مشتاق مست ** کاندر آن کار ار رسد مرگت خوشست
The (essential) matter, O intoxicated longing lover, is that matter in which death, if it thee, is sweet.
شد نشان صدق ایمان ای جوان ** آنک آید خوش ترا مرگ اندر آن
O youth, the token of sincerity of faith is that (matter) in which death comes sweet to thee.
گر نشد ایمان تو ای جان چنین ** نیست کامل رو بجو اکمال دین4610
If thy faith, O (dear) soul, is not like this, it is not perfect: go, seek to make (thy) religion perfect.
هر که اندر کار تو شد مرگ‌دوست ** بر دل تو بی کراهت دوست اوست
Whosoever in (this) matter of thine has become death-loving (and desires thy death) without dislike (without being hateful) to thy heart, he is (thy) beloved.
چون کراهت رفت آن خود مرگ نیست ** صورت مرگست و نقلان کردنیست
When dislike is gone, verily ‘tis not death: ‘tis (only) the semblance of death, and (in reality) ‘tis a migration.
چون کراهت رفت مردن نفع شد ** پس درست آید که مردن دفع شد
When dislike is gone, dying becomes advantageous; hence it comes true that death is repelled.
دوست حقست و کسی کش گفت او ** که توی آن من و من آن تو
The beloved is God and the person to whom He hath said, “Thou art Mine and I am thine.”
گوش دار اکنون که عاشق می‌رسد ** بسته عشق او را به حبل من مسد4615
Now listen, for the lover is coming whom Love bound with a cord of palm-fibre.
چون بدید او چهره‌ی صدر جهان ** گوییا پریدش از تن مرغ جان
When he beheld the countenance of the Sadr-i Jahán, you might say the bird, his spirit, flew out of his body.
همچو چوب خشک افتاد آن تنش ** سرد شد از فرق جان تا ناخنش
His body fell like dry wood: his vital spirit became cold from the crown of his head to his toes.
هرچه کردند از بخور و از گلاب ** نه بجنبید و نه آمد در خطاب
Whatsoever they applied of incense and rose-water, he neither stirred nor spoke.
شاه چون دید آن مزعفر روی او ** پس فرود آمد ز مرکب سوی او
When the King saw his saffron-coloured (pallid) face, he dismounted from his steed (and came) towards him.