English    Türkçe    فارسی   

5
2181-2205

  • گرچه زاهد را بود روزی شگرف  ** کی بود یک روز او خمسین الف 
  • Although, for the ascetic, one day is of great value, (yet) how should his one day be (equal to) fifty thousand (years)?

  • قدر هر روزی ز عمر مرد کار  ** باشد از سال جهان پنجه هزار 
  • The length of every day in the life of the adept is fifty thousand of the years of the world.

  • عقلها زین سر بود بیرون در  ** زهره‌ی وهم ار بدرد گو بدر 
  • Intellects are excluded from this mystery: if the heart of Imagination burst, let it burst!

  • ترس مویی نیست اندر پیش عشق  ** جمله قربانند اندر کیش عشق 
  • In the sight of Love, fear is not (so much as) a single hair: in the law of Love, all things (else) are (offered) as a sacrifice.

  • عشق وصف ایزدست اما که خوف  ** وصف بنده‌ی مبتلای فرج و جوف  2185
  • Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by lust and gluttony. [Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by vulva and belly.]

  • چون یحبون بخواندی در نبی  ** با یحبوهم قرین در مطلبی 
  • Since you have read in the Qur’án (the words) “they love Him” joined in a certain place with (the words) “He loves them,”

  • پس محبت وصف حق دان عشق نیز  ** خوف نبود وصف یزدان ای عزیز 
  • Know, then, that love (mahabbat), and excessive love (‘ishq) too, is an attribute of God: fear is not an attribute of God, O honoured sir.

  • وصف حق کو وصف مشتی خاک کو  ** وصف حادث کو وصف پاک کو 
  • What relation exists between the attributes of God and those of a handful of earth? What relation exists between the attributes of him who is originated in time and those of the Holy (Eternal) One?

  • شرح عشق ار من بگویم بر دوام  ** صد قیامت بگذرد و آن ناتمام 
  • If I should continue to describe Love, a hundred Resurrections would pass, and it (my description would still be) incomplete;

  • زانک تاریخ قیامت را حدست  ** حد کجا آنجا که وصف ایزدست  2190
  • For there is a limit to the date of the Resurrection, but what limit can there be where the Divine attributes are (concerned)?

  • عشق را پانصد پرست و هر پری  ** از فراز عرش تا تحت‌الثری 
  • Love hath five hundred wings, and every wing (extends) from above the empyrean to beneath the earth.

  • زاهد با ترس می‌تازد به پا  ** عاشقان پران‌تر از برق و هوا 
  • The timorous ascetic runs on foot; the lovers (of God) fly more quickly than the lightning and the wind.

  • کی رسند این خایفان در گرد عشق  ** که آسمان را فرش سازد درد عشق 
  • How should those fearful ones overtake Love?—for Love's passion makes the (lofty) heaven its carpet—

  • جز مگر آید عنایتهای ضو  ** کز جهان و زین روش آزاد شو 
  • Unless perchance the favours of the (Divine) Light come and say, “Become free from the world and from this wayfaring;

  • از قش خود وز دش خود باز ره  ** که سوی شه یافت آن شهباز ره  2195
  • Escape from thine own qush and dush, for (only) the royal falcon has found the way to the King.”

  • این قش و دش هست جبر و اختیار  ** از ورای این دو آمد جذب یار 
  • This “qush and dush” is necessity and free-will: the pull of the Beloved (who draws you to Himself) transcends these twain.

  • چون رسید آن زن به خانه در گشاد  ** بانگ در در گوش ایشان در فتاد 
  • When the wife arrived home, she opened the door: the sound of the door fell on their ears.

  • آن کنیزک جست آشفته ز ساز  ** مرد بر جست و در آمد در نماز 
  • The maid jumped up in consternation and disorder; the man jumped up and began to say his prayers.

  • زن کنیزک را پژولیده بدید  ** درهم و آشفته و دنگ و مرید 
  • The wife saw that the maid was dishevelled and confused and excited and witless and unmanageable.

  • شوی خود را دید قایم در نماز  ** در گمان افتاد زن زان اهتزاز  2200
  • She saw her husband standing up (and engaged) in the ritual prayer: the wife was made suspicious by (all) that agitation.

  • شوی را برداشت دامن بی‌خطر  ** دید آلوده‌ی منی خصیه و ذکر 
  • Periculi nulla ratione habita, mariti laciniam sustulit: testiculos et penem videt semine inquinatos. [She raised (her) husband’s skirt without risk; she saw (his) testicles and penis soiled with sperm.]

  • از ذکر باقی نطفه می‌چکید  ** ران و زانو گشت آلوده و پلید 
  • Seminis quod reliquum erat e pene stillabat: femur genuque inquinata et spurca evaserant. [Remnants of sperm were dripping from (his) penis; his thighs and knees had become soiled and filthy.]

  • بر سرش زد سیلی و گفت ای مهین  ** خصیه‌ی مرد نمازی باشد این 
  • Caput ejus colapho percussit et “O vilissime,” inquit, “num hujusmodi sunt testiculi viri preces sollennes rite facientis? [She slapped at his head and said, “O despicable (one), are these the testicles of a man of prayer?]

  • لایق ذکر و نمازست این ذکر  ** وین چنین ران و زهار پر قذر 
  • Num iste penis cum Dei commemoratione precibusque sollennibus conveniens est? Num femur tale et inguen sordibus plenum. [Is this (soiled) penis worthy of commemoration (of God) and ritual prayer, or these thighs and groin full of filth?]

  • نامه‌ی پر ظلم و فسق و کفر و کین  ** لایقست انصاف ده اندر یمین  2205
  • Deal equitably (answer fairly): is a scroll (a register of actions) full of injustice and wickedness and unbelief and enmity fit (to be placed) in the right hand?