چون بسی بگریست و از حد رفت درد ** چنگ را زد بر زمین و خرد کرد
After he had wept long and his grief had gone beyond (all) bounds, he dashed his harp on the earth and broke it to bits.
گفت ای بوده حجابم از اله ** ای مرا تو راه زن از شاه راه
He said, “O thou (harp) that hast been to me a curtain (debarring me) from God, O thou (that hast been) to me a brigand (cutting me off) from the King's highway,
ای بخورده خون من هفتاد سال ** ای ز تو رویم سیه پیش کمال
O thou that hast drunk my blood for seventy years, O thou because of whom my face is black (disgraced) before (the Divine) perfection!
ای خدای با عطای با وفا ** رحم کن بر عمر رفته در جفا
Have mercy, O bounteous God who keepest faith, on a life passed in iniquity!
داد حق عمری که هر روزی از آن ** کس نداند قیمت آن در جهان2190
God gave (me) a life, the value of every single day whereof none in the world can know.
خرج کردم عمر خود را دمبهدم ** در دمیدم جمله را در زیر و بم
I have spent my life, breath by breath: I have breathed it all away in treble and bass.
آه کز یاد ره و پردهی عراق ** رفت از یادم دم تلخ فراق
Ah me, that in minding the (musical) mode and rhythm of ‘Iráq the bitter moment of parting (from this world) went out of my mind (was forgotten).
وای کز تری زیر افکند خرد ** خشک شد کشت دل من دل بمرد
Alas that from the liquid freshness of the minor zírafgand the seed sown in my heart dried up, and my heart died.
وای کز آواز این بیست و چهار ** کاروان بگذشت و بیگه شد نهار
Alas that from (my preoccupation with) the sound of these four-and-twenty (melodies) the caravan passed and the day grew late.”
ای خدا فریاد زین فریادخواه ** داد خواهم نه ز کس زین داد خواه2195
O God, help (me) against this (self of mine) that is seeking help (from Thee): I seek justice (redress) from no one (else, but only) from this justice-seeking (self).
داد خود از کس نیابم جز مگر ** ز آن که او از من به من نزدیکتر
I shall not get justice for myself from any one except, surely, from Him who is nearer to me than I;
کاین منی از وی رسد دم دم مرا ** پس و را بینم چو این شد کم مرا
For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,
همچو آن کاو با تو باشد زر شمر ** سوی او داری نه سوی خود نظر
As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.
گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است
How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).
پس عمر گفتش که این زاری تو ** هست هم آثار هشیاری تو
Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).
راه فانی گشته راهی دیگر است ** ز آن که هشیاری گناهی دیگر است2200
The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin.
هست هشیاری ز یاد ما مضی ** ماضی و مستقبلت پردهی خدا
Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.
آتش اندر زن به هر دو تا به کی ** پر گره باشی از این هر دو چو نی
Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?
تا گره با نی بود هم راز نیست ** همنشین آن لب و آواز نیست
Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.
چون به طوفی خود به طوفی مرتدی ** چون به خانه آمدی هم با خودی
When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).
ای خبرهات از خبر ده بیخبر ** توبهی تو از گناه تو بتر2205
O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin.
ای تو از حال گذشته توبه جو ** کی کنی توبه از این توبه بگو
O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?
گاه بانگ زیر را قبله کنی ** گاه گریهی زار را قبله زنی
At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”
چون که فاروق آینهی اسرار شد ** جان پیر از اندرون بیدار شد
When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.
همچو جان بیگریه و بیخنده شد ** جانش رفت و جان دیگر زنده شد
He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.
حیرتی آمد درونش آن زمان ** که برون شد از زمین و آسمان2210
In that hour such a bewilderment arose within him that he went forth from earth and heaven—