چون همی‌گیرد گواه سر لگام ** خاصه وقت جوش و خشم و انتقام
And since the (evil conscience which bears) witness to the secret thought seizes the reins—in particular at times of emotion and anger and revenge—
پس همان کس کین موکل می‌کند ** تا لوای راز بر صحرا زند2460
That One, then, who appoints this (conscience) as overseer, that ‘it may unfurl the banner of the secret on the field—
پس موکلهای دیگر روز حشر ** هم تواند آفرید از بهر نشر
(Surely), then, He can also create, on the Day of Judgement, other overseers for the purpose of unfolding (the secret thoughts).
ای بده دست آمده در ظلم و کین ** گوهرت پیداست حاجت نیست این
O thou who hast entered most recklessly upon (a course of) injustice and malice, thy true nature is evident: this (advertisement of it) is not needed.
نیست حاجت شهره گشتن در گزند ** بر ضمیر آتشینت واقف‌اند
It is not necessary to become celebrated for (doing) harm: they (who possess discernment) are acquainted with thy fiery (hellish) conscience.
نفس تو هر دم بر آرد صد شرار ** که ببینیدم منم ز اصحاب نار
Thy fleshly soul every moment emits a hundred sparks, saying, “Behold me! I am of the people of the Fire.
جزو نارم سوی کل خود روم ** من نه نورم که سوی حضرت شوم2465
I am a part of the Fire: I go to my whole; I am not (composed of) light, so that I should go to the Lord”—
همچنان کین ظالم حق ناشناس ** بهر گاوی کرد چندین التباس
Even as this unjust and ungrateful man wrought so much confusion (made such a great disturbance) for the sake of a cow.
او ازو صد گاو برد و صد شتر ** نفس اینست ای پدر از وی ببر
He carried off from him (the defendant) a hundred cows and a hundred camels this (wickedness) is the fleshly soul: O father, cut yourself asunder from it.
نیز روزی با خدا زاری نکرد ** یا ربی نامد ازو روزی بدرد
Besides, never once did he make humble supplication to God: never once did a cry of “O Lord!” come from him in sorrow—
“O God, content my adversary: if I have inflicted loss upon him (yet) do Thou bestow profit (upon me)!
گر خطا کشتم دیت بر عاقله‌ست ** عاقله‌ی جانم تو بودی از الست2470
If T killed him by mistake, the (payment of the) blood-price falls on my kin: Thou hast been my spirit’s kin from (the Day of) Alast.”
سنگ می‌ندهد به استغفار در ** این بود انصاف نفس ای جان حر
He (God) does not give (worthless) stones in return for the pearls of contrition (nay), this, O noble spirit, is the justice of the fleshly soul.
برون رفتن به سوی آن درخت
How the people went forth to that tree.
چون برون رفتند سوی آن درخت ** گفت دستش را سپس بندید سخت
When they went forth to that tree, he (David) said, “Tie his hands fast behind him,
تا گناه و جرم او پیدا کنم ** تا لوای عدل بر صحرا زنم
In order that I may bring to light his sin and crime, and may plant the banner of justice on the field.
گفت ای سگ جد او را کشته‌ای ** تو غلامی خواجه زین رو گشته‌ای
O dog,” said he, “you have killed his grandfather. You are a slave: by this means you have become a lord.
خواجه را کشتی و بردی مال او ** کرد یزدان آشکارا حال او2475
You killed your master and carried off his property: God bath made manifest what happened to him.
آن زنت او را کنیزک بوده است ** با همین خواجه جفا بنموده است
Your wife was his handmaid; she has acted unjustly towards this same master.
هر چه زو زایید ماده یا که نر ** ملک وارث باشد آنها سر بسر
Whatever (children) she bore to him, female or male—all of them from beginning to end are the property of the (master’s) heir.
تو غلامی کسب و کارت ملک اوست ** شرع جستی شرع بستان رو نکوست
You are a slave: your gains and goods are his property. You demanded the Law: take the Law and go: ‘tis well.
خواجه را کشتی باستم زار زار ** هم برینجا خواجه گویان زینهار
You killed your master miserably by violence, (whilst) your master was crying for mercy on this very spot.
کارد از اشتاب کردی زیر خاک ** از خیالی که بدیدی سهمناک2480
In your haste you hid the knife under the soil, because of the terrible apparition which you beheld.
نک سرش با کارد در زیر زمین ** باز کاوید این زمین را همچنین
Lo, his head together with the knife is under the soil! Dig ye back the soil, thus!
نام این سگ هم نبشته کارد بر ** کرد با خواجه چنین مکر و ضرر
On the knife, too, the name of this dog is written, (who) dealt with his master so deceitfully and injuriously.”
همچنان کردند چون بشکافتند ** در زمین آن کارد و سر را یافتند
They did even so (as he ordered), and when they cleft (the earth) they found in the soil the knife and the head.
ولوله در خلق افتاد آن زمان ** هر یکی زنار ببرید از میان
Thereupon tumultuous lamentation arose amongst the people:every one severed the girdle (of unbelief) from his waist.
بعد از آن گفتش بیا ای دادخواه ** داد خود بستان بدان روی سیاه2485
Alter that, he (David) said to him (the murderer), “Come,O demander of justice, (and) with that black face (of yours) receive the justice due to you!’
قصاص فرمودن داود علیه السلام خونی را بعد از الزام حجت برو
How David, on whom be peace, ordered that retaliation should be taken on the murderer after his conviction.
هم بدان تیغش بفرمود او قصاص ** کی کند مکرش ز علم حق خلاص
He ordered retaliation (by killing him) with that same knife: how should contrivance deliver him from the knowledge of God?
حلم حق گرچه مواساها کند ** لیک چون از حد بشد پیدا کند
Although God’s clemency bestows (many) kindnesses, yet when he (the sinner) has gone beyond bounds, He exposes (him).
خون نخسپد درفتد در هر دلی ** میل جست و جوی و کشف مشکلی
Blood sleepeth not: the desire to investigate and lay bare (discover the solution of) a difficulty falls into every heart.
اقتضای داوری رب دین ** سر بر آرد از ضمیر آن و این
The craving prompted by the ordainment of the Lord of the Judgement springs up in the conscience of all and sundry
کان فلان چون شد چه شد حالش چه گشت ** همچنانک جوشد از گلزار کشت2490
(So that they ask), “How was it with such-and-such? What happened to him? What became of him? “—just as the sown seed shoots up from the loam.
جوشش خون باشد آن وا جستها ** خارش دلها و بحث و ماجرا
Those inquiries, the pricking of (conscience in men’s) beans and the investigation and discussion, are the stirring of the (murdered man’s) blood.
چونک پیداگشت سر کار او ** معجزه داود شد فاش و دوتو
When the mystery of his (the murderer’s) case had been divulged, David’s miracles became doubly manifest
خلق جمله سر برهنه آمدند ** سر به سجده بر زمینها می‌زدند
All the people came bare-headed and cast their heads in prostration on the earth,
ما همه کوران اصلی بوده‌ایم ** از تو ما صد گون عجایب دیده‌ایم
(Saying), “We all have been (as those who are) blind from birth, (though) we have seen from thee marvels of a hundred kinds.
سنگ با تو در سخن آمد شهیر ** کز برای غزو طالوتم بگیر2495
The stone came to speech with thee overtly, and said, ‘Take me for Saul’s expedition (against Goliath)’;
تو به سه سنگ و فلاخن آمدی ** صد هزاران مرد را بر هم زدی
Thou camest with three pebbles and a sling and didst rout a hundred thousand men:
سنگهایت صدهزاران پاره شد ** هر یکی هر خصم را خون‌خواره شد
Thy pebbles broke into a hundred thousand pieces, and each one drank the blood of an enemy.
آهن اندر دست تو چون موم شد ** چون زره‌سازی ترا معلوم شد
Iron became as wax in thy hand when the (craft of) fashioning coats of mail was made known to thee.
کوهها با تو رسایل شد شکور ** با تو می‌خوانند چون مقری زبور
The mountains became thy thankful. accompanists: they chant the psalms with thee, as one who teaches the recitation of theQur’an.
صد هزاران چشم دل بگشاده شد ** از دم تو غیب را آماده شد2500
Hundreds of thousands of spiritual eyes were opened and through thy breath were made ready for (contemplation of) the Unseen;
و آن قوی‌تر زان همه کین دایمست ** زندگی بخشی که سرمد قایمست
And that (miracle) is stronger than all those (others), for this one is lasting: thou bestowest the life that is enduring for ever.’!
جان جمله‌ی معجزات اینست خود ** کو ببخشد مرده را جان ابد
This indeed is the soul of all miracles, that it (the miracle) should bestow everlasting life on the (spiritually) dead.
کشته شد ظالم جهانی زنده شد ** هر یکی از نو خدا را بنده شد
The wicked man was killed and a whole world (of people) were quickened with life: every one became anew a (devoted) servant to God.
بیان آنک نفس آدمی بجای آن خونیست کی مدعی گاو گشته بود و آن گاو کشنده عقلست و داود حقست یا شیخ کی نایب حق است کی بقوت و یاری او تواند ظالم را کشتن و توانگر شدن به روزی بی‌کسب و بی‌حساب
Explaining that Man’s fleshly soul is in the position of the murderer who had become a claimant on account of the cow, and that the slayer of the cow is the intellect, and that David is God or the Shaykh who is God’s vicar, by means, of whose strength and support it is possible to kill the wicked (murderer) and be enriched with (spiritual) daily bread that is not earned by labour and for which, there is no reckoning.
نفس خود را کش جهانی را زنده کن ** خواجه را کشتست او را بنده کن
Kill your fleshly soul and make the world (spiritually) alive; it (your fleshly soul) has killed its master: make it (your) slave.
مدعی گاو نفس تست هین ** خویشتن را خواجه کردست و مهین2505
Hark! your fleshly soul is (as) the claimant (of compensation) for the cow: it has made itself a master and thief.
آن کشنده‌ی گاو عقل تست رو ** بر کشنده گاو تن منکر مشو
The slayer of the cow is your intellect (rational soul): go, do not be offended with the’ slayer of the cow, (which is) your body.
عقل اسیرست و همی خواهد ز حق ** روزیی بی رنج و نعمت بر طبق
The intellect is a captive and craves of God daily bread (won) without toil, and bounty (placed before it) on a tray.
روزی بی رنج او موقوف چیست ** آنک بکشد گاو را کاصل بدیست
Upon what does its daily bread (won) without toil depend? Upon its killing the cow is the origin of (all) evil