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3777-3826

  • هین مکن لاحول عمران زاده‌ام ** که ز لاحول این طرف افتاده‌ام
  • Hark, do not cry Lá hawl against me, O daughter of ‘Imrán, for I have descended hither from Lá hawl.
  • مر مرا اصل و غذا لاحول بود ** نور لاحولی که پیش از قول بود
  • Lá hawl was my origin and sustenance—the light of that Lá hawl which was prior to the spoken word.
  • تو همی‌گیری پناه ازمن به حق ** من نگاریده‌ی پناهم در سبق
  • Thou art taking refuge from me with God: I am in eternity the image of (Him who is) the (only) refuge.
  • آن پناهم من که مخلصهات بوذ ** تو اعوذ آری و من خود آن اعوذ 3780
  • I am the refuge that was oft (the source of) thy deliverance. Thou takest refuge (from me), and I myself am that refuge.
  • آفتی نبود بتر از ناشناخت ** تو بر یار و ندانی عشق باخت
  • There is no bane worse than ignorance: thou art with thy Friend and dost not know how to make love.
  • یار را اغیار پنداری همی ** شادیی را نام بنهادی غمی
  • Thou art deeming thy Friend a stranger: upon a joy thou hast bestowed the name of a grief.”
  • اینچنین نخلی که لطف یار ماست ** چونک ما دزدیم نخلش دار ماست
  • Such a date-palm, which is our Friend's favour—since we are robbers, His date-palm is our gallows.
  • اینچنین مشکین که زلف میر ماست ** چونک بی‌عقلیم این زنجیر ماست
  • Such a musky (fragrant) object, which is the tress of our Prince—since we are demented, this (tress) is our chain.
  • اینچنین لطفی چو نیلی می‌رود ** چونک فرعونیم چون خون می‌شود 3785
  • Such a (Divine) grace is flowing like a Nile—since we are Pharaohs, it is becoming like blood.
  • خون همی‌گوید من آبم هین مریز ** یوسفم گرگ از توم ای پر ستیز
  • The blood is saying, “I am water. Beware, do not spill (me)! I am (really) Joseph, (but) you make me the wolf, O contentious man.”
  • تو نمی‌بینی که یار بردبار ** چونک با او ضد شدی گردد چو مار
  • Don't you see that a long-suffering friend becomes like a snake when you have grown hostile to him?
  • لحم او و شحم او دیگر نشد ** او چنان بد جز که از منظر نشد
  • His flesh and fat (real nature) is unchanged: (’tis) only in appearance (that) he has become so evil.
  • عزم کردن آن وکیل ازعشق کی رجوع کند به بخارا لاابالی‌وار
  • How that Wakíl, (moved) by love, made up his mind to return to Bukhárá recklessly.
  • شمع مریم را بهل افروخته ** که بخارا می‌رود آن سوخته
  • Leave the candle of Mary lighted, for that ardent (lover) is going to Bukhárá,
  • سخت بی‌صبر و در آتشدان تیز ** رو سوی صدر جهان می‌کن گریز 3790
  • Mightily impatient and in the blazing furnace (of love). Go, make a transition to the (story of the) Sadr-i Jahán.
  • این بخارا منبع دانش بود ** پس بخاراییست هر کنش بود
  • This “Bukhárá” is the source if knowledge; therefore every one who has that (knowledge) is a native of “Bukhárá.”
  • پیش شیخی در بخارا اندری ** تا به خواری در بخارا ننگری
  • In the presence of a Shaykh you are in “Bukhárá”: see that you do not look on “Bukhárá” as lowly.
  • جز به خواری در بخارای دلش ** راه ندهد جزر و مد مشکلش
  • Save with lowliness (shown by you), its difficult ebb and flow will not give (you) entrance into the “Bukhárá” of his heart.
  • ای خنک آن را که ذلت نفسه ** وای آنکس را که یردی رفسه
  • Oh, happy he whose carnal soul is abased! Alas for that one whose recalcitrance destroys (him)!
  • فرقت صدر جهان در جان او ** پاره پاره کرده بود ارکان او 3795
  • Separation from the Sadr-i Jahán had shattered (the Wakíl’s) foundations to pieces in his soul.
  • گفت بر خیزم هم‌آنجا واروم ** کافر ار گشتم دگر ره بگروم
  • He said, “I will rise up and go back thither: if I have become an infidel, I will believe once more.
  • واروم آنجا بیفتم پیش او ** پیش آن صدر نکواندیش او
  • I will go back thither and fall before him-before its (Bukhárá’s) kindly-thinking Sadr (Prince).
  • گویم افکندم به پیشت جان خویش ** زنده کن یا سر ببر ما را چو میش
  • I will say, ‘I throw myself before thee: revive (me) or cut off my head, like a sheep!
  • کشته و مرده به پیشت ای قمر ** به که شاه زندگان جای دگر
  • ‘Tis better to be slain and dead before thee, O Moon, that to be the king of the living in another place.
  • آزمودم من هزاران بار بیش ** بی تو شیرین می‌نبینم عیش خویش 3800
  • I have put it to the test more than a thousand times: I don not deem my life sweet without thee.
  • غن لی یا منیتی لحن النشور ** ابرکی یا ناقتی تم السرور
  • Sing to me, O object of my desire, the melody of resurrection! Kneel, O my she-camel! The joy is complete.
  • ابلعی یا ارض دمعی قد کفی ** اشربی یا نفس وردا قد صفا
  • O earth, swallow my tears- surely they are enough. Drink, O my soul, a draught that is now pure!
  • عدت یا عیدی الینا مرحبا ** نعم ما روحت یا ریح الصبا
  • Thou hast returned to us, O my festival! Welcome! How goodly is the refreshment thou hast brought, O Zephyr!’”
  • گفت ای یاران روان گشتم وداع ** سوی آن صدری که امیرست و مطاع
  • He said, “Farewell, my friends: I have set out towards the Sadr who commands and is obeyed.
  • دم‌بدم در سوز بریان می‌شوم ** هرچه بادا باد آنجا می‌روم 3805
  • Moment by moment I am being roasted in the flames. (of separation from him): I will go thither, come what may!
  • گرچه دل چون سنگ خارا می‌کند ** جان من عزم بخارا می‌کند
  • Although he is making his heart like a hard rock (against me), my soul is bound for Bukhárá.
  • مسکن یارست و شهر شاه من ** پیش عاشق این بود حب الوطن
  • It is the abode of my Friend and the city of my King: in the lover’s eyes this is (the meaning of) love of one’s native land.”
  • پرسیدن معشوقی از عاشق غریب خود کی از شهرها کدام شهر را خوشتر یافتی و انبوه‌تر و محتشم‌تر و پر نعمت‌تر و دلگشاتر
  • How a loved one asked her lover who had travelled in foreign countries, “Which city didst thou find the fairest and most thronged and the most magnificent and rich and charming?”
  • گفت معشوقی به عاشق کای فتی ** تو به غربت دیده‌ای بس شهرها
  • A loved one said to her lover, “O youth, thou hast seen many cities abroad.
  • پس کدامین شهر ز آنها خوشترست ** گفت آن شهری که در وی دلبرست
  • Which of them, then, is the fairest?” He replied, “The city where my sweetheart is.”
  • هرکجا باشد شه ما را بساط ** هست صحرا گر بود سم الخیاط 3810
  • Wherever the carpet is (spread) for our King, (there) is the (spacious) plain, though it (that place) be (as narrow as) the eye of a needle.
  • هر کجا که یوسفی باشد چو ماه ** جنتست ارچه که باشد قعر چاه
  • Wherever a Joseph (beautiful) as the moon may be, ’tis Paradise, even though it be the bottom of a well.
  • منع کردن دوستان او را از رجوع کردن به بخارا وتهدید کردن و لاابالی گفتن او
  • How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don't care.”
  • گفت او را ناصحی ای بی‌خبر ** عاقبت اندیش اگر داری هنر
  • A candid adviser said to him, “O imprudent man, think of the end (consequence), if thou hast (any) skill.
  • درنگر پس را به عقل و پیش را ** همچو پروانه مسوزان خویش را
  • Consider reasonably the future and the past: do not let thyself be burnt like a moth.
  • چون بخارا می‌روی دیوانه‌ای ** لایق زنجیر و زندان‌خانه‌ای
  • How art thou going to Bukhárá? Thou art mad, thou art (only) fit for chains and the prison-house.
  • او ز تو آهن همی‌خاید ز خشم ** او همی‌جوید ترا با بیست چشم 3815
  • He (the Sadr-i Jahán) is champing iron in his wrath against thee; he is seeking thee with twenty eyes.
  • می‌کند او تیز از بهر تو کارد ** او سگ قحطست و تو انبان آرد
  • He is sharpening the knife for thee: he is (like) the starving dog, and thou (like) the bag of flour.
  • چون رهیدی و خدایت راه داد ** سوی زندان می‌روی چونت فتاد
  • After thou hast escaped and God has given thee the (open) road, thou art going (back) to prison: what is the matter with thee?
  • بر تو گر ده‌گون موکل آمدی ** عقل بایستی کز ایشان کم زدی
  • Had there been ten sorts of custodians over thee, intelligence would have been needed in order that thou might'st become quit of them.
  • چون موکل نیست بر تو هیچ‌کس ** از چه بسته گشت بر تو پیش و پس
  • Since no one is a custodian over thee, wherefore have the future and the past become sealed to thee?”
  • عشق پنهان کرده بود او را اسیر ** آن موکل را نمی‌دید آن نذیر 3820
  • Secret love had made him (the Wakíl) captive: the warner (his critic) was not seeing that custodian.
  • هر موکل را موکل مختفیست ** ورنه او در بند سگ طبعی ز چیست
  • Every custodian's custodian is hidden; else, wherefore is he (the wicked custodian) in thrall to (his) currish nature?
  • خشم شاه عشق بر جانش نشست ** بر عوانی و سیه‌روییش بست
  • The anger of Love, the King, settled upon his soul and chained him to the (base) office of a myrmidon and to ignominy.
  • می‌زند او را که هین او رابزن ** زان عوانان نهان افغان من
  • It (anger) is striking him and saying, “Hark, strike him (thy captive)!” Woe is me on account of those hidden myrmidons.
  • هرکه بینی در زیانی می‌رود ** گرچه تنها با عوانی می‌رود
  • Whomsoever you see going in a (path of) detriment, he, though (apparently) alone, is going along with a (hidden) myrmidon.
  • گر ازو واقف بدی افغان زدی ** پیش آن سلطان سلطانان شدی 3825
  • If he were aware of him, he would cry out in distress and go into the presence of the King of kings,
  • ریختی بر سر به پیش شاه خاک ** تا امان دیدی ز دیو سهمناک
  • And scatter earth on his head before the King, that he might find security from the frightful Devil.