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4
2961-2985

  • من نخواهم رحمتی جز زخم شاه ** من نخواهم غیر آن شه را پناه
  • I desire no mercy but the blows of the king; I desire no refuge except that king.

  • غیر شه را بهر آن لا کرده‌ام ** که به سوی شه تولا کرده‌ام
  • I have naughted all besides the king for the reason that I have devoted myself to the king.

  • گر ببرد او به قهر خود سرم ** شاه بخشد شصت جان دیگرم
  • The king, if he behead me in his wrath, will bestow on me sixty other lives.

  • کار من سربازی و بی‌خویشی است ** کار شاهنشاه من سربخشی است
  • ’Tis my business to hazard (and lose) my head and to be selfless; ’tis the business of my sovereign king to give (me) a (new) head.”

  • فخر آن سر که کف شاهش برد ** ننگ آن سر کو به غیری سر برد 2965
  • Honour to the head that is severed by the King's hand! Shame on the head that betakes itself to another!

  • شب که شاه از قهر در قیرش کشید ** ننگ دارد از هزاران روز عید
  • The night which the King in his wrath covered with pitch (pitchy darkness) holds in disdain a thousand days of festival.

  • خود طواف آنک او شه‌بین بود ** فوق قهر و لطف و کفر و دین بود
  • Verily, the circumambulation performed by him who beholds the King is above wrath and grace and infidelity and religion.

  • زان نیامد یک عبارت در جهان ** که نهانست و نهانست و نهان
  • Not one word (capable of) expressing it has (ever) come into the world, for it is hidden, hidden, hidden,

  • زانک این اسما و الفاظ حمید ** از گلابه‌ی آدمی آمد پدید
  • Inasmuch as these glorious names and words were manifested from the reel (uttered from the mouth) of Adam.

  • علم الاسما بد آدم را امام ** لیک نه اندر لباس عین و لام 2970
  • He (God) taught (him) the names was an Imám (an infallible authority) for Adam; but (the teaching was) not in the garb of (letters such as) ‘ayn and lám.

  • چون نهاد از آب و گل بر سر کلاه ** گشت آن اسمای جانی روسیاه
  • When he put on his head the cap of water and clay, those spiritual names became black-faced,

  • که نقاب حرف و دم در خود کشید ** تا شود بر آب و گل معنی پدید
  • For they assumed the veil of letters and breath, (only) in order that the essential reality might (gradually) be made manifest to the water and clay.

  • گرچه از یک وجه منطق کاشف است ** لیک از ده وجه پرده و مکنف است
  • Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.

  • گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا
  • How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, "Hast thou any need?"—"As regards need of thee, no!"

  • من خلیل وقتم و او جبرئیل ** من نخواهم در بلا او را دلیل
  • “I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.

  • او ادب ناموخت از جبریل راد ** که بپرسید از خیل حق مراد 2975
  • He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish,

  • که مرادت هست تا یاری کنم ** ورنه بگریزم سبکباری کنم
  • Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’

  • گفت ابراهیم نی رو از میان ** واسطه زحمت بود بعد العیان
  • Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’

  • بهر این دنیاست مرسل رابطه ** مومنان را زانک هست او واسطه
  • On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).

  • هر دل ار سامع بدی وحی نهان ** حرف و صوتی کی بدی اندر جهان
  • If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?

  • گرچه او محو حقست و بی‌سرست ** لیک کار من از آن نازکترست 2980
  • Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that.

  • کرده‌ی او کرده‌ی شاهست لیک ** پیش ضعفم بد نماینده‌ست نیک
  • His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”

  • آنچ عین لطف باشد بر عوام ** قهر شد بر نازنینان کرام
  • That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).

  • بس بلا و رنج می‌باید کشید ** عامه را تا فرق را توانند دید
  • Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;

  • کین حروف واسطه ای یار غار ** پیش واصل خار باشد خار خار
  • For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.

  • بس بلا و رنج بایست و وقوف ** تا رهد آن روح صافی از حروف 2985
  • Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words;