عالم از سر زنده گشت و پر فروز ** ای عجب آن روز روز امروز روز
The (whole) world revived once more and was filled with radiance: (the people said), “Oh, what a wondrous difference between that day (of sorrow) and to-day!”
یک عروسی کرد شاه او را چنان ** که جلاب قند بد پیش سگان
The king made such a (lavish) wedding-feast for him that sugared julep was (placed) before the dogs.
جادوی کمپیر از غصه بمرد ** روی و خوی زشت فا مالک سپرد
The old witch died of vexation and gave up her hideous face and (foul) nature to Málik.
شاه‌زاده در تعجب مانده بود ** کز من او عقل و نظر چون در ربود3180
The prince was left in amazement: (he said to himself), “How did she rob me of understanding and insight?”
نو عروسی دید هم‌چون ماه حسن ** که همی زد بر ملیحان راه حسن
He beheld a newly wedded bride like the beauteous moon, who was (as a brigand) infesting the road of beauty (and occupying it) against (all) the (other) fair ones.
گشت بیهوش و برو اندر فتاد ** تا سه روز از جسم وی گم شد فاد
He became senseless and fell on his face: for three days the heart (consciousness) vanished from his body.
سه شبان روز او ز خود بیهوش گشت ** تا که خلق از غشی او پر جوش گشت
Three days and nights he became unconscious of himself, so that the people were (sorely) perturbed by his swoon.
از گلاب و از علاج آمد به خود ** اندک اندک فهم گشتش نیک و بد
By means of rose-water and (other) remedies he came to himself (again): little by little, good and evil were apprehended by him (once more).
بعد سالی گفت شاهش در سخن ** کای پسر یاد آر از آن یار کهن3185
After a year the king said to him jokingly in conversation, “O son, bethink thee of that old friend (of thine),
یاد آور زان ضجیع و زان فراش ** تا بدین حد بی‌وفا و مر مباش
Bethink thee of that bedfellow and that bed: do not be so faithless and harsh!”
گفت رو من یافتم دار السرور ** وا رهیدم از چه دار الغرور
“Go to!” said he; “I have found the abode of joy, I am delivered from the pit of the abode of delusion.”
هم‌چنان باشد چو مومن راه یافت ** سوی نور حق ز ظلمت روی تافت
’Tis even so: when the true believer has found the way towards the Light of God, he averts his face from the darkness (of this world).
در بیان آنک شه‌زاده آدمی بچه است خلیفه‌ی خداست پدرش آدم صفی خلیفه‌ی حق مسجود ملایک و آن کمپیر کابلی دنیاست کی آدمی‌بچه را از پدر ببرید به سحر و انبیا و اولیا آن طبیب تدارک کننده
Explaining that the prince is Man, the vicegerent of God, and that his father is Adam, the chosen one, the vicegerent of God, he to whom the angels bowed in worship; and that the old hag of Kábul is the World which separated Man from his Father by sorcery, while the prophets and saints are (like) the physician who applied the remedy.
ای برادر دانک شه‌زاده توی ** در جهان کهنه زاده از نوی
O brother, know that thou art the prince born anew in the old world.
کابلی جادو این دنیاست کو ** کرد مردان را اسیر رنگ و بو3190
The witch of Kábul is this World which made men captive to colour and perfume.
چون در افکندت دریغ آلوده روذ ** دم به دم می‌خوان و می‌دم قل اعوذ
Since she hath cast thee into this polluted stream, continually recite and utter (the words), Say, I take refuge.
تا رهی زین جادوی و زین قلق ** استعاذت خواه از رب الفلق
In order that thou mayst be delivered from this witchery and this distress, beg of the Lord of the daybreak that thou mayst say “I take refuge.”
زان نبی دنیات را سحاره خواند ** کو به افسون خلق را در چه نشاند
The Prophet called this world of thine an enchantress because through her spells she lodged mankind in the pit.
هین فسون گرم دارد گنده پیر ** کرده شاهان را دم گرمش اسیر
Beware! The stinking hag hath hot (potent) spells: her hot breath hath made kings captive.
در درون سینه نفاثات اوست ** عقده‌های سحر را اثبات اوست3195
She is the witches who blow (on knots) within (thy) breast: she is the (means of) maintaining the knots of sorcery.
ساحره‌ی دنیا قوی دانا زنیست ** حل سحر او به پای عامه نیست
The sorceress, (who is) the World, is a mightily cunning woman: ’tis not in the power of the vulgar to undo her sorcery;
ور گشادی عقد او را عقلها ** انبیا را کی فرستادی خدا
And if (men's) understandings could loose her knot, how should God have sent the prophets?
هین طلب کن خوش‌دمی عقده‌گشا ** رازدان یفعل الله ما یشا
Hark, seek one whose breath is pure, a looser of knots, one who knows the mystery of God doeth whatso He willeth.
هم‌چو ماهی بسته است او به شست ** شاه زاده ماند سالی و تو شصت
She (the World) hath imprisoned thee, like a fish, in her net: the prince remained (there) one year, and thou sixty.
شصت سال از شست او در محنتی ** نه خوشی نه بر طریق سنتی3200
From (being enmeshed in) her net thou art in tribulation sixty years: neither art thou happy nor (dost thou walk) in the way of the Sunna.
فاسقی بدبخت نه دنیات خوب ** نه رهیده از وبال و از ذنوب
Thou art a miserable unrighteous man: neither is thy worldly life good (happy) nor art thou delivered from guilt and sins.
نفخ او این عقده‌ها را سخت کرد ** پس طلب کن نفخه‌ی خلاق فرد
Her (the World's) breathing hath made these knots tight: seek, then, the breathing of the unique Creator,
تا نفخت فیه من روحی ترا ** وا رهاند زین و گوید برتر آ
In order that “I breathed of My spirit into him” may deliver thee from this (sorcery) and say (to thee), “Come higher!”
جز به نفخ حق نسوزد نفخ سحر ** نفخ قهرست این و آن دم نفح مهر
The breathing of sorcery is not consumed save by the breathing of God: this (the former) is the breathing of (Divine) wrath, (while) that (the latter) exhalation is the breathing of (Divine) love.
رحمت او سابقست از قهر او ** سابقی خواهی برو سابق بجو3205
His mercy is prior to His wrath: (if) thou desirest priority (in spiritual rank), go, seek that (attribute) which is prior,
تا رسی اندر نفوس زوجت ** کای شه مسحور اینک مخرجت
That thou mayst attain unto the souls that are wedded; for lo, this, O ensorcelled prince, is thy way of escape.
با وجود زال ناید انحلال ** در شبیکه و در بر آن پر دلال
With the existence of the old woman, there can be no undoing (of the knots), (whilst thou art) in the net and in the arms of that (paramour) full of blandishments.
نه بگفتست آن سراج امتان ** این جهان و آن جهان را ضرتان
Hath not the Lamp of the peoples called this world and that world the two fellow-wives (who are always quarrelling with each other)?
پس وصال این فراق آن بود ** صحت این تن سقام جان بود
Therefore union with this (world) is separation from that (world): the health of this body is the sickness of the spirit.
سخت می‌آید فراق این ممر ** پس فراق آن مقر دان سخت‌تر3210
Hard is the separation from this transitory abode: know, then, that the separation from that permanent abode is harder
چون فراق نقش سخت آید ترا ** تا چه سخت آید ز نقاشش جدا
Since it is hard for thee to be separated from the form, how hard must it be to be parted from its Maker!
ای که صبرت نیست از دنیای دون ** چونت صبرست از خدا ای دوست چون
O thou that hast not the patience to do without the vile world, how, O friend, how hast thou the patience to do without God?
چونک صبرت نیست زین آب سیاه ** چون صبوری داری از چشمه‌ی اله
Since thou hast not the patience to do without this black water, how hast thou the patience to do without God's (pure) fountain?
چونک بی این شرب کم داری سکون ** چون ز ابراری جدا وز یشربون
Since thou art restless without this (worldly) drink, how art thou (remaining patiently) apart from the righteous and from they shall drink (of the wine of Paradise)?
گر ببینی یک نفس حسن ودود ** اندر آتش افکنی جان و وجود3215
If for one moment thou behold the beauty of the Loving One and cast thy soul and existence into the fire (of love),
جیفه بینی بعد از آن این شرب را ** چون ببینی کر و فر قرب را
After that thou wilt regard this (worldly) drink as a carcase, when thou beholdest the glory and splendour of nighness (unto Him).
هم‌چو شه‌زاده رسی در یار خویش ** پس برون آری ز پا تو خار خویش
Like the prince, thou wilt attain unto thy Beloved; then thou wilt draw out from thy foot the thorn of self.
جهد کن در بی‌خودی خود را بیاب ** زودتر والله اعلم بالصواب
Strive for selflessness, find thy (true) self as soon as possible— and God best knoweth the right course.
هر زمانی هین مشو با خویش جفت ** هر زمان چون خر در آب و گل میفت
Take heed, never be wedded to self: do not, like an ass, be always falling into water and mud.
از قصور چشم باشد آن عثار ** که نبیند شیب و بالا کور وار3220
That stumbling arises from shortsightedness; for like a blind man, he (such a one) does not see the ups and downs.