شاه می‌دانست خود پاکی او ** بهر ایشان کرد او آن جست و جو 1985
The King, indeed, knew his innocence: (only) on their account was he making that investigation,
کای امیر آن حجره را بگشای در ** نیم شب که باشد او زان بی‌خبر
Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
تا پدید آید سگالشهای او ** بعد از آن بر ماست مالشهای او
In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
مر شما را دادم آن زر و گهر ** من از آن زرها نخواهم جز خبر
I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
این همی‌گفت و دل او می‌طپید ** از برای آن ایاز بی ندید
Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود 1990
(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”
باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او
Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
کی به قذف زشت من طیره شود ** وز غرض وز سر من غافل بود
For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج
When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست
The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان 1995
To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.
خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر
How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
گر زنم صد تیغ او را ز امتحان ** کم نگردد وصلت آن مهربان
If I give him a hundred stabs with my sword by way of trial, the union (concord) of that loving one (with me) will not be diminished.
داند او که آن تیغ بر خود می‌زنم ** من ویم اندر حقیقت او منم
He knows I am wielding that sword against myself: I am he in reality and he is I.”
بیان اتحاد عاشق و معشوق از روی حقیقت اگر چه متضادند از روی آنک نیاز ضد بی‌نیازیست چنان که آینه بی‌صورتست و ساده است و بی‌صورتی ضد صورتست ولکن میان ایشان اتحادیست در حقیقت کی شرح آن درازست و العاقل یکفیه الاشاره
Setting forth the real oneness of the lover and the beloved, although they are contrary to each other from the point of view that want is the opposite of wanting nothing. So a mirror is formless and pure, and formlessness is the opposite of form, yet in reality they have a oneness with each other which is tedious to explain: a hint is enough for the wise.
جسم مجنون را ز رنج و دوریی ** اندر آمد ناگهان رنجوریی
From grief for a (long) separation (from Laylá) there came suddenly a sickness into the body of Majnún.
خون بجوش آمد ز شعله‌ی اشتیاق ** تا پدید آمد بر آن مجنون خناق 2000
(Heated) by the flame of longing his blood boiled up, so that (the symptoms of) quinsy appeared in that mad (lover).
پس طبیب آمد بدار و کردنش ** گفت چاره نیست هیچ از رگ‌زنش
Thereupon the physician came to treat him and said, “There is no resource but to bleed him.
رگ زدن باید برای دفع خون ** رگ‌زنی آمد بدانجا ذو فنون
Bleeding is necessary in order to remove the blood.” (So) a skilled phlebotomist came thither,
بازوش بست و گرفت آن نیش او ** بانک بر زد در زمان آن عشق‌خو
And bandaged his arm and took the lancet (to perform the operation); (but) straightway that passionate lover cried out,
مزد خود بستان و ترک فصد کن ** گر بمیرم گو برو جسم کهن
“Take thy fee and leave the bleeding! If I die, let my old body go (to the grave)!”
گفت آخر از چه می‌ترسی ازین ** چون نمی‌ترسی تو از شیر عرین 2005
“Why,” said he, “wherefore art thou afraid of this, when thou hast no fear of the lion of the jungle?
شیر و گرگ و خرس و هر گور و دده ** گرد بر گرد تو شب گرد آمده
Lions and wolves and bears and onagers and (other) wild animals gather around thee by night;
می نه آیدشان ز تو بوی بشر ** ز انبهی عشق و وجد اندر جگر
The smell of man does not come to them from thee because of the abundance of love and ecstasy in thy heart.”
گرگ و خرس و شیر داند عشق چیست ** کم ز سگ باشد که از عشق او عمیست
Wolf and bear and lion know what love is: he that is blind to love is inferior to a dog.
گر رگ عشقی نبودی کلب را ** کی بجستی کلب کهفی قلب را
If the dog had not a vein of love, how should the dog of the Cave have sought (to win) the heart (of the Seven Sleepers)?