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4
3775-3799

  • این برای خاص وعام ره‌گذر ** که کندشان از شهنشاهی خبر 3775
  • This is for the high and low in the street, to announce to them (the presence of) an emperor.

  • از برای عام باشد این شکوه ** تا کلاه کبر ننهند آن گروه
  • This pomp is for the sake of the vulgar, that those people may not put on the tiara of arrogance;

  • تا من و ماهای ایشان بشکند ** نفس خودبین فتنه و شر کم کند
  • That it may break their egoism and that the self-conceited carnal soul may not work mischief and evil.

  • شهر از آن آمن شود کان شهریار ** دارد اندر قهر زخم و گیر و دار
  • The country is preserved from that by the king's having force and authority to inflict punishment.

  • پس بمیرد آن هوسها در نفوس ** هیبت شه مانع آید زان نحوس
  • Therefore those vain desires are extinguished in (men's) souls: awe of the king prevents that disaster.

  • باز چون آید به سوی بزم خاص ** کی بود آنجا مهابت یا قصاص 3780
  • Again, when he (the king) comes to the private banquet, how should awe or retaliation be (in place) there?

  • حلم در حلمست و رحمتها به جوش ** نشنوی از غیر چنگ و ناخروش
  • There clemency on clemency is (shown) and mercies overflowing; you will hear no noise but that of the harp and flute.

  • طبل و کوس هول باشد وقت جنگ ** وقت عشرت با خواص آواز چنگ
  • In time of war there is the terrible drum and kettle-drum; in the hour of feasting with favourites there is (only) the sound of the harp.

  • هست دیوان محاسب عام را ** وان پری رویان حریف جام را
  • The Board of Audit is for the vulgar, while the fair ones resembling peris are for the cup-companion.

  • آن زره وآن خود مر چالیش‌راست ** وین حریر و رود مر تعریش‌راست
  • The coat of mail and the helmet are for the battle, while this silken raiment and music are for the bower.

  • این سخن پایان ندارد ای جواد ** ختم کن والله اعلم بالرشاد 3785
  • This topic hath no end, O generous one: conclude it, and God best knoweth the right course.

  • اندر احمد آن حسی کو غاربست ** خفته این دم زیر خاک یثربست
  • The (corporeal) senses in Ahmad (Mohammed), which are mortal, are now laid asleep under the soil of Yathrib (Medina),

  • وآن عظیم الخلق او کان صفدرست ** بی‌تغیر مقعد صدق اندرست
  • But that mighty-natured part of him, which is unconquerable, dwells, without having suffered corruption, within the abode of truth (in Paradise).

  • جای تغییرات اوصاف تنست ** روح باقی آفتابی روشنست
  • The bodily attributes are exposed to corruption; the everlasting spirit is a shining sun,

  • بی ز تغییری که لا شرقیة ** بی ز تبدیلی که لا غربیة
  • Incorruptible, for it is not of the east; unchangeable, for it is not of the west.

  • آفتاب از ذره کی مدهوش شد ** شمع از پروانه کی بیهوش شد 3790
  • How was the sun (ever) dumbfounded by a mote? How was the candle (ever) made senseless by a moth?

  • جسم احمد را تعلق بد بدآن ** این تغیر آن تن باشد بدان
  • The body of Ahmad was liable to that (corruption): know that this corruption belongs (only) to the body,

  • هم‌چو رنجوری و هم‌چون خواب و درد ** جان ازین اوصاف باشد پاک و فرد
  • Such as sickness and sleep and pain; the spirit is untouched by these affections and wholly detached (from them).

  • خود نتانم ور بگويم وصف جان ** زلزله افتد در اين كون و مكان
  • Indeed I cannot describe the spirit, and if I describe it, quaking would fall upon this (world of) phenomenal existence and spatiality.

  • روبهش گر یک دمی آشفته بود ** شیر جان مانا که آن دم خفته بود
  • If its fox (the body) was perturbed for a moment, belike the lion-spirit was then asleep.

  • خفته بود آن شیر کز خوابست پاک ** اینت شیر نرمسار سهمناک 3795
  • That lion which is immune from sleep was (apparently) asleep: lo, a complaisant terrible lion!

  • خفته سازد شیر خود را آنچنان ** که تمامش مرده دانند این سگان
  • The lion feigns to be asleep so (well) that those curs think he is quite dead;

  • ورنه در عالم کرا زهره بدی ** که ربودی از ضعیفی تربدی
  • Else, who in the world would dare to rob a poor man (even) of a grain of turpeth mineral?

  • کف احمد زان نظر مخدوش گشت ** بحر او از مهر کف پرجوش گشت
  • The foam (body) of Ahmad was torn (powerfully affected) by that sight (of Gabriel), (but) his sea (spirit) surged up (displayed itself in action) for love of the foam.

  • مه همه کفست معطی نورپاش ** ماه را گر کف نباشد گو مباش
  • The moon (the spirit of Ahmad) is entirely a bounteous light-diffusing hand: if the moon have no hand (with which to bestow light), let it have none!