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4731-4780

  • عاشق و مستی و بگشاده زبان ** الله الله اشتری بر ناودان
  • Thou art a lover and intoxicated, and thy tongue (is) loosed! —God! God! thou art (like) the camel on the water-spout!
  • چون ز راز و ناز او گوید زبان ** یا جمیل الستر خواند آسمان
  • When the tongue tells of His mystery and coquetry, Heaven chants (the prayer), “O Thou that art goodly in covering!”
  • ستر چه در پشم و پنبه آذرست ** تا همی‌پوشیش او پیداترست
  • What covering (can there be)? The fire is in the wool cotton whilst thou art covering it up, it is (all the) more manifest.
  • چون بکوشم تا سرش پنهان کنم ** سر بر آرد چون علم کاینک منم
  • When I endeavour to hide His (Love’s) secret, He lifts up His head, like a banner, saying, “Look, here am I!”
  • رغم انفم گیردم او هر دو گوش ** کای مدمغ چونش می‌پوشی بپوش 4735
  • In despite of me He seizes both my ears, saying, “O scatter-brain, how wilt thou cover it Cover it (if thou canst)!”
  • گویمش رو گرچه بر جوشیده‌ای ** همچو جان پیدایی و پوشیده‌ای
  • I say to Him, “Begone! Though thou hast bubbled up (hast become fervid), (yet) thou art (both) manifest and concealed, like the soul.”
  • گوید او محبوس خنبست این تنم ** چون می اندر بزم خنبک می‌زنم
  • He says, “This body of mine is imprisoned in the jar, (but) like wine I am clapping hands (making a merry noise) at the banquet.”
  • گویمش زان پیش که گردی گرو ** تا نیاید آفت مستی برو
  • I say to Him, “Go ere thou art put in pawn (confinement) lest the bane of intoxication befall (thee).”
  • گوید از جام لطیف‌آشام من ** یار روزم تا نماز شام من
  • He says, “I befriend the day with (my) delicious cup until the evening-prayer.
  • چون بیاید شام و دزدد جام من ** گویمش وا ده که نامد شام من 4740
  • When evening comes and steals my cup, I will say to it, ‘Give (it) back, for my evening hath not come.’”
  • زان عرب بنهاد نام می مدام ** زانک سیری نیست می‌خور را مدام
  • Hence the Arabs applied the name mudám to wine, because the wine-drinker is never sated.
  • عشق جوشد باده‌ی تحقیق را ** او بود ساقی نهان صدیق را
  • Love makes the wine of realisation to bubble: He is the cup-bearer to the siddíq (true lover) in secret.
  • چون بجویی تو بتوفیق حسن ** باده آب جان بود ابریق تن
  • When you seek (the reality) with good help (from God), the water (essence) of the spirit is the wine, and the body is the flagon.
  • چون بیفزاید می توفیق را ** قوت می بشکند ابریق را
  • When He increases the wine of His help, the potency of the wine bursts the flagon.
  • آب گردد ساقی و هم مست آب ** چون مگو والله اعلم بالصواب 4745
  • The water (the spirit) becomes the Cup-bearer, and the water (is) also the drunken man. Tell not how! And Go best knoweth the right.
  • پرتو ساقیست کاندر شیره رفت ** شیره بر جوشید و رقصان گشت و زفت
  • ‘Tis the radiance of the Cup-bearer that entered into the must: the must bubbled up and began to dance and waxed strong.
  • اندرین معنی بپرس آن خیره را ** که چنین کی دیده بودی شیره را
  • On this matter, ask the heedless (sceptic), “When did you (ever) see must like this?”
  • بی تفکر پیش هر داننده هست ** آنک با شوریده شوراننده هست
  • To every one who hath knowledge it is (self-evident) without reflection, that together with the person disturbed there is a Disturber.
  • حکایت عاشقی دراز هجرانی بسیار امتحانی
  • Story of the lover who had been long separated (from his beloved) and had suffered much tribulation.
  • یک جوانی بر زنی مجنون بدست ** می‌ندادش روزگار وصل دست
  • A certain youth was madly enamoured of a woman: the fortune of union was not granted to him.
  • بس شکنجه کرد عشقش بر زمین ** خود چرا دارد ز اول عشق کین 4750
  • Love tortured him exceedingly on the earth: why, in sooth, does Love bear hatred (to the lover) from the first?
  • عشق از اول چرا خونی بود ** تا گریزد آنک بیرونی بود
  • Why is Love murderous from the first, so that he who is an outsider runs away?
  • چون فرستادی رسولی پیش زن ** آن رسول از رشک گشتی راه‌زن
  • Whenever he sent a messenger to the woman, the messenger because of jealousy would become a highwayman (barring the way against him);
  • ور بسوی زن نبشتی کاتبش ** نامه را تصحیف خواندی نایبش
  • And if his secretary wrote (a letter to be sent) to the woman, his delegate (messenger) would read the letter (to her) with tashíf;
  • ور صبا را پیک کردی در وفا ** از غباری تیره گشتی آن صبا
  • And if in good faith he made the zephyr his envoy, that zephyr would be darkened by a (cloud of) dust.
  • رقعه گر بر پر مرغی دوختی ** پر مرغ از تف رقعه سوختی 4755
  • If he sewed the letter on the wing of a bird, the bird's wing would be burnt by the ardour of the letter.
  • راههای چاره را غیرت ببست ** لشکر اندیشه را رایت شکست
  • The (Divine) jealousy barred (all) the ways of device and broke the banner of the army of cogitation.
  • بود اول مونس غم انتظار ** آخرش بشکست کی هم انتظار
  • At first, expectation was the comforting friend of (his) sorrow; at last, there broke him—who? Even (the same) expectation.
  • گاه گفتی کین بلای بی‌دواست ** گاه گفتی نه حیات جان ماست
  • Sometimes he would say, “This is an irremediable affliction”; sometimes he would say, “No, it is the life of my spirit.”
  • گاه هستی زو بر آوردی سری ** گاه او از نیستی خوردی بری
  • Sometimes (self-) existence would lift up a head from him (appear in him); sometimes he would eat of the fruit of non-existence.
  • چونک بر وی سرد گشتی این نهاد ** جوش کردی گرم چشمه‌ی اتحاد 4760
  • When this (bodily) nature became cold (irksome and useless) to him, the fountain of union (with the beloved) would boil hotly.
  • چونک با بی‌برگی غربت بساخت ** برگ بی‌برگی به سوی او بتاخت
  • When he put up with (contented himself with) the unprovidedness of exile, the provision of unprovidedness hastened towards him.
  • خوشه‌های فکرتش بی‌کاه شد ** شب‌روان را رهنما چون ماه شد
  • The wheat-ears of his thought were purged of chaff: he became, like the moon, a guide to the night-travellers.
  • ای بسا طوطی گویای خمش ** ای بسا شیرین‌روان رو ترش
  • Oh, there is many a parrot that speaks though it is mute; oh, there is many a sweet-spirited one whose face is sour.
  • رو به گورستان دمی خامش نشین ** آن خموشان سخن‌گو را ببین
  • Go to the graveyard, sit awhile in silence, and behold those eloquent silent ones;
  • لیک اگر یکرنگ بینی خاکشان ** نیست یکسان حالت چالاکشان 4765
  • But, if you see that their dust is of one colour, (yet) their active (spiritual) state is not uniform.
  • شحم و لحم زندگان یکسان بود ** آن یکی غمگین دگر شادان بود
  • The fat and flesh of living persons is uniform, (yet) one is sad, another glad.
  • تو چه دانی تا ننوشی قالشان ** زانک پنهانست بر تو حالشان
  • Until you hear their words, what should you know (of their feelings), inasmuch as their (inward) state is hidden from you?
  • بشنوی از قال های و هوی را ** کی ببینی حالت صدتوی را
  • You may hear words—(cries of) háy, húy; (but) how will you perceive the (inward) state that hath a hundred folds?
  • نقش ما یکسان بضدها متصف ** خاک هم یکسان روانشان مختلف
  • Our (human) figure is uniform, (yet) endued with contrary qualities: likewise their dust is uniform, (yet) their spirits are diverse.
  • همچنین یکسان بود آوازها ** آن یکی پر درد و آن پر نازها 4770
  • Similarly, voices are uniform (as such), (but) one is sorrowful, and another full of charms.
  • بانگ اسپان بشنوی اندر مصاف ** بانگ مرغان بشنوی اندر طواف
  • On the battle-field you may hear the cry of horses; in strolling round (a garden) you may hear the cry of birds.
  • آن یکی از حقد و دیگر ز ارتباط ** آن یکی از رنج و دیگر از نشاط
  • One (voice proceeds) from hate, and another from harmony; one from pain, and another from joy.
  • هر که دور از حالت ایشان بود ** پیشش آن آوازها یکسان بود
  • Whoever is remote from (ignorant of) their (inward) state, to him the voices are uniform.
  • آن درختی جنبد از زخم تبر ** و آن درخت دیگر از باد سحر
  • One tree is moved by blows of the axe, another tree by the breeze of dawn.
  • بس غلط گشتم ز دیگ مردریگ ** زانک سرپوشیده می‌جوشید دیگ 4775
  • Much error befell me from (I was greatly deceived by) the worthless pot, because the pot was boiling (while) covered by the lid.
  • جوش و نوش هرکست گوید بیا ** جوش صدق و جوش تزویر و ریا
  • The fervour and savour of every one says to you, “Come”— the fervour of sincerity and the fervour of imposture and hypocrisy.
  • گر نداری بو ز جان روشناس ** رو دماغی دست آور بوشناس
  • If you have not the scent (discernment derived) from the soul that recognises the face (reality), go, get for yourself a (spiritual) brain (sense) that recognises the scent.
  • آن دماغی که بر آن گلشن تند ** چشم یعقوبان هم او روشن کند
  • The brain (sense) that haunts yon Rose-garden—’tis it that makes bright the eyes of (all) Jacobs.
  • هین بگو احوال آن خسته‌جگر ** کز بخاری دور ماندیم ای پسر
  • Come now, relate what happened to that heart-sick (youth), for we have left the man of Bukhárá far behind, O son.
  • یافتن عاشق معشوق را و بیان آنک جوینده یابنده بود کی و من یعمل مثقال ذرة خیرا یره
  • How the lover found his beloved; and a discourse showing that the seeker is a finder, for he who shall do as much good as the weight of an ant shall see it (in the end).
  • کان جوان در جست و جو بد هفت سال ** از خیال وصل گشته چون خیال 4780
  • (It happened) that for seven years that youth was (engaged) in search and seeking: from (cherishing) the phantasy of union he became like a phantom.