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1
209-233

  • گفت من آن آهوم کز ناف من ** ریخت این صیاد خون صاف من‌‌
  • He said, “I am the muskdeer on account of whose gland this hunter shed my pure (innocent) blood.

  • ای من آن روباه صحرا کز کمین ** سر بریدندش برای پوستین‌‌ 210
  • Oh, I am the fox of the field whose head they (the hunters springing forth) from the covert cut off for the sake of the fur.

  • ای من آن پیلی که زخم پیل بان ** ریخت خونم از برای استخوان‌‌
  • Oh, I am the elephant whose blood was shed by the blow of the mahout for the sake of the bone (ivory).

  • آن که کشتستم پی مادون من ** می‌‌نداند که نخسبد خون من‌‌
  • He who hath slain me for that which is other than I, does not he know that my blood sleepeth not (will not rest unavenged)?

  • بر من است امروز و فردا بر وی است ** خون چون من کس چنین ضایع کی است‌‌
  • To-day it lies on me and to-morrow it lies on him: when does the blood of one such as I am go to waste like this?

  • گر چه دیوار افکند سایه‌‌ی دراز ** باز گردد سوی او آن سایه باز
  • Although the wall casts a long shadow, (yet at last) the shadow turns back again towards it.

  • این جهان کوه است و فعل ما ندا ** سوی ما آید نداها را صدا 215
  • This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.”

  • این بگفت و رفت در دم زیر خاک ** آن کنیزک شد ز عشق و رنج پاک‌‌
  • He said this and at the (same) moment went under the earth (gave up the ghost). The handmaiden was purged of love and pain,

  • ز انکه عشق مردگان پاینده نیست ** ز انکه مرده سوی ما آینده نیست‌‌
  • Because love of the dead is not enduring, because the dead one is never coming (back) to us;

  • عشق زنده در روان و در بصر ** هر دمی باشد ز غنچه تازه‌‌تر
  • (But) love of the living is every moment fresher than a bud in the spirit and in the sight.

  • عشق آن زنده گزین کاو باقی است ** کز شراب جان فزایت ساقی است‌‌
  • Choose the love of that Living One who is everlasting, who gives thee to drink of the wine that increases life.

  • عشق آن بگزین که جمله انبیا ** یافتند از عشق او کار و کیا 220
  • Choose the love of Him from whose love all the prophets gained power and glory.

  • تو مگو ما را بدان شه بار نیست ** با کریمان کارها دشوار نیست‌‌
  • Do not say, “We have no admission to that King.” Dealings with the generous are not difficult.

  • بیان آن که کشتن و زهر دادن مرد زرگر به اشارت الهی بود نه به هوای نفس و تامل فاسد
  • Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation.

  • کشتن آن مرد بر دست حکیم ** نی پی اومید بود و نی ز بیم‌‌
  • The slaying of that man by the hand of the physician was not (done) on account of hope or fear.

  • او نکشتش از برای طبع شاه ** تا نیامد امر و الهام اله‌‌
  • He did not slay him to humour the king, (he did not slay him) until the Divine command and inspiration came.

  • آن پسر را کش خضر ببرید حلق ** سر آن را درنیابد عام خلق‌‌
  • As for the boy whose throat was cut by Khadir, the vulgar do not comprehend the mystery thereof.

  • آن که از حق یابد او وحی و جواب ** هر چه فرماید بود عین صواب‌‌ 225
  • He that receives from God inspiration and answer (to his prayer), whatsoever he may command is the essence of right.

  • آن که جان بخشد اگر بکشد رواست ** نایب است و دست او دست خداست‌‌
  • If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God.

  • همچو اسماعیل پیشش سر بنه ** شاد و خندان پیش تیغش جان بده‌‌
  • Like Ismá‘íl (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger,

  • تا بماند جانت خندان تا ابد ** همچو جان پاک احمد با احد
  • In order that your soul may remain laughing unto eternity, like the pure soul of Ahmad (Mohammed) with the One (God).

  • عاشقان جام فرح آن گه کشند ** که به دست خویش خوبانشان کشند
  • Lovers drain the cup of (spiritual) life at the moment when the fair ones slay them with their own hand.

  • شاه آن خون از پی شهوت نکرد ** تو رها کن بد گمانی و نبرد 230
  • The king did not commit that bloodshed because of lust: cease from thinking evil and disputing.

  • تو گمان بردی که کرد آلودگی ** در صفا غش کی هلد پالودگی‌‌
  • You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)?

  • بهر آن است این ریاضت وین جفا ** تا بر آرد کوره از نقره جفا
  • The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver.

  • بهر آن است امتحان نیک و بد ** تا بجوشد بر سر آرد زر زبد
  • The testing of good and bad is in order that the gold may boil and bring the scum to the top.