مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج
When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست
The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان 1995
To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.
خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر
How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
گر زنم صد تیغ او را ز امتحان ** کم نگردد وصلت آن مهربان
If I give him a hundred stabs with my sword by way of trial, the union (concord) of that loving one (with me) will not be diminished.
داند او که آن تیغ بر خود می‌زنم ** من ویم اندر حقیقت او منم
He knows I am wielding that sword against myself: I am he in reality and he is I.”
بیان اتحاد عاشق و معشوق از روی حقیقت اگر چه متضادند از روی آنک نیاز ضد بی‌نیازیست چنان که آینه بی‌صورتست و ساده است و بی‌صورتی ضد صورتست ولکن میان ایشان اتحادیست در حقیقت کی شرح آن درازست و العاقل یکفیه الاشاره
Setting forth the real oneness of the lover and the beloved, although they are contrary to each other from the point of view that want is the opposite of wanting nothing. So a mirror is formless and pure, and formlessness is the opposite of form, yet in reality they have a oneness with each other which is tedious to explain: a hint is enough for the wise.
جسم مجنون را ز رنج و دوریی ** اندر آمد ناگهان رنجوریی
From grief for a (long) separation (from Laylá) there came suddenly a sickness into the body of Majnún.
خون بجوش آمد ز شعله‌ی اشتیاق ** تا پدید آمد بر آن مجنون خناق 2000
(Heated) by the flame of longing his blood boiled up, so that (the symptoms of) quinsy appeared in that mad (lover).
پس طبیب آمد بدار و کردنش ** گفت چاره نیست هیچ از رگ‌زنش
Thereupon the physician came to treat him and said, “There is no resource but to bleed him.
رگ زدن باید برای دفع خون ** رگ‌زنی آمد بدانجا ذو فنون
Bleeding is necessary in order to remove the blood.” (So) a skilled phlebotomist came thither,
بازوش بست و گرفت آن نیش او ** بانک بر زد در زمان آن عشق‌خو
And bandaged his arm and took the lancet (to perform the operation); (but) straightway that passionate lover cried out,
مزد خود بستان و ترک فصد کن ** گر بمیرم گو برو جسم کهن
“Take thy fee and leave the bleeding! If I die, let my old body go (to the grave)!”
گفت آخر از چه می‌ترسی ازین ** چون نمی‌ترسی تو از شیر عرین 2005
“Why,” said he, “wherefore art thou afraid of this, when thou hast no fear of the lion of the jungle?
شیر و گرگ و خرس و هر گور و دده ** گرد بر گرد تو شب گرد آمده
Lions and wolves and bears and onagers and (other) wild animals gather around thee by night;
می نه آیدشان ز تو بوی بشر ** ز انبهی عشق و وجد اندر جگر
The smell of man does not come to them from thee because of the abundance of love and ecstasy in thy heart.”
گرگ و خرس و شیر داند عشق چیست ** کم ز سگ باشد که از عشق او عمیست
Wolf and bear and lion know what love is: he that is blind to love is inferior to a dog.
گر رگ عشقی نبودی کلب را ** کی بجستی کلب کهفی قلب را
If the dog had not a vein of love, how should the dog of the Cave have sought (to win) the heart (of the Seven Sleepers)?
هم ز جنس او به صورت چون سگان ** گر نشد مشهور هست اندر جهان 2010
Moreover, in the world there is (many a one) of its kind, dog-like in appearance, though it is not celebrated (like the dog of the Cave).
بو نبردی تو دل اندر جنس خویش ** کی بری تو بوی دل از گرگ و میش
You have not smelt (discerned) the heart in your own kind: how should you smell the heart in wolf and sheep?
گر نبودی عشق هستی کی بدی ** کی زدی نان بر تو و کی تو شدی
If there had not been Love, how should there have been existence? How should bread have attached itself to you and become (assimilated to) you?
نان تو شد از چه ز عشق و اشتها ** ورنه نان را کی بدی تا جان رهی
The bread became you: through what? Through (your) love and appetite; otherwise, how should the bread have had any access to the (vital) spirit?
عشق نان مرده را می جان کند ** جان که فانی بود جاویدان کند
Love makes the dead bread into spirit: it makes the spirit that was perishable everlasting.
گفت مجنون من نمی‌ترسم ز نیش ** صبر من از کوه سنگین هست بیش 2015
Majnún said, “I do not fear the lancet: my endurance is greater than the mountain formed of rock.
منبلم بی‌زخم ناساید تنم ** عاشقم بر زخمها بر می‌تنم
I am a vagabond: my body is not at ease without blows; I am a lover: I am always in close touch with blows.
لیک از لیلی وجود من پرست ** این صدف پر از صفات آن درست
But my (whole) being is full of Laylá: this shell is filled with the qualities of that Pearl.