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3
4747-4796

  • 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.

  • سایه‌ی حق بر سر بنده بود ** عاقبت جوینده یابنده بود
  • (If) the shadow (protection) of God be over the head of the servant (of God), the seeker at last will be a finder.

  • گفت پیغامبر که چون کوبی دری ** عاقبت زان در برون آید سری
  • The Prophet said that when you knock at a door, at last a head will come forth from that door.

  • چون نشینی بر سر کوی کسی ** عاقبت بینی تو هم روی کسی
  • When you sit (wait) on the road of a certain person, at last you will see also the face of a certain person.

  • چون ز چاهی می‌کنی هر روز خاک ** عاقبت اندر رسی در آب پاک
  • When, every day, you keep digging the earth from a pit, at last you will arrive at the pure water.

  • جمله دانند این اگر تو نگروی ** هر چه می‌کاریش روزی بدروی 4785
  • (Even) if you may not believe (it), all know this, (that) one day you will reap whatsoever you are sowing.

  • سنگ بر آهن زدی آتش نجست ** این نباشد ور بباشد نادرست
  • You struck the stone (flint) against the iron (steel): the fire did not flash out! This may not be; or if it be (so), ’tis rare.

  • آنک روزی نیستش بخت و نجات ** ننگرد عقلش مگر در نادرات
  • He to whom felicity and salvation are not apportioned (by God)—his mind regards naught but the rarities.

  • کان فلان کس کشت کرد و بر نداشت ** و آن صدف برد و صدف گوهر نداشت
  • (He says) that such and such a one sowed seed and had no crop, while that (other) one bore away an oyster-shell (from the sea), and the shell had no pearl (within it).

  • بلعم باعور و ابلیس لعین ** سود نامدشان عبادتها و دین
  • (He says that in the cases of) Bal‘am son of Bá‘úr and the accursed Iblís, their acts of worship and their religion availed them not.

  • صد هزاران انبیا و ره‌روان ** ناید اندر خاطر آن بدگمان 4790
  • The hundreds of thousands of prophets and travellers on the Way do not come into the mind of that evil-thinking man.

  • این دو را گیرد که تاریکی دهد ** در دلش ادبار جز این کی نهد
  • He takes these two (examples) which produce (spiritual) darkness: how should (his) ill fate put aught but this in his heart?

  • بس کسا که نان خورد دلشاد او ** مرگ او گردد بگیرد در گلو
  • Oh, there is many a one that eats bread with a glad heart, and it becomes the death of him: it sticks in his gullet.

  • پس تو ای ادبار رو هم نان مخور ** تا نیفتی همچو او در شور و شر
  • Go, then, O ill-fated man, do not eat bread at all, lest thou fall like him into bale and woe!

  • صد هزاران خلق نانها می‌خورند ** زور می‌یابند و جان می‌پرورند
  • Hundreds of thousands of folk are eating loaves of bread and gaining strength and nourishing the (vital) spirit.

  • تو بدان نادر کجا افتاده‌ای ** گر نه محرومی و ابله زاده‌ای 4795
  • How hast thou fallen into that rare (calamity), unless thou art deprived (of blessedness) and art born a fool?

  • این جهان پر آفتاب و نور ماه ** او بهشته سر فرو برده به چاه
  • He (the ill-fated man) has forsaken this world full of sunshine and moonlight and has plunged his head into the pit,