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6
3638-3662

  • چونک یوسف سوی او می‌ننگرید  ** خانه را پر نقش خود کرد آن مکید 
  • Since Joseph would not look at her, she cunningly filled the room with portraits of herself,

  • تا به هر سو که نگرد آن خوش‌عذار  ** روی او را بیند او بی‌اختیار 
  • So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.

  • بهر دیده‌روشنان یزدان فرد  ** شش جهت را مظهر آیات کرد  3640
  • The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant,

  • تا بهر حیوان و نامی که نگزند  ** از ریاض حسن ربانی چرند 
  • In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.

  • بهر این فرمود با آن اسپه او  ** حیث ولیتم فثم وجهه 
  • Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.

  • از قدح‌گر در عطش آبی خورید  ** در درون آب حق را ناظرید 
  • If in thirst ye drink some water from a cup, ye are beholding God within the water.’

  • آنک عاشق نیست او در آب در  ** صورت صورت خود بیند ای صاحب‌بصر 
  • He that is not a lover (of God) sees in the water his own image, O man of insight;

  • صورت عاشق چو فانی شد درو  ** پس در آب اکنون کرا بیند بگو  3645
  • (But) since the lover's image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)!

  • حسن حق بینند اندر روی حور  ** هم‌چو مه در آب از صنع غیور 
  • Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.

  • غیرتش بر عاشقی و صادقیست  ** غیرتش بر دیو و بر استور نیست 
  • His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;

  • دیو اگر عاشق شود هم گوی برد  ** جبرئیلی گشت و آن دیوی بمرد 
  • (But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.

  • اسلم الشیطان آنجا شد پدید  ** که یزیدی شد ز فضلش بایزید 
  • (The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.

  • این سخن پایان ندارد ای گروه  ** هین نگه دارید زان قلعه وجوه  3650
  • This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress!

  • هین مبادا که هوستان ره زند  ** که فتید اندر شقاوت تا ابد 
  • Oh, let not vain desire waylay you, or ye will fall into everlasting misery.

  • از خطر پرهیز آمد مفترض  ** بشنوید از من حدیث بی‌غرض 
  • ’Tis a bounden duty to abstain from peril: hear disinterested advice from me.

  • در فرج جویی خرد سر تیز به  ** از کمین‌گاه بلا پرهیز به 
  • In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”

  • گر نمی‌گفت این سخن را آن پدر  ** ور نمی‌فرمود زان قلعه حذر 
  • If their father had not spoken these words and had not warned them against that fortress,

  • خود بدان قلعه نمی‌شد خیلشان  ** خود نمی‌افتاد آن سو میلشان  3655
  • Their party would never have approached the fortress, their desire would never have inclined towards it;

  • کان نبد معروف بس مهجور بود  ** از قلاع و از مناهج دور بود 
  • For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.

  • چون بکرد آن منع دلشان زان مقال  ** در هوس افتاد و در کوی خیال 
  • (But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,

  • رغبتی زین منع در دلشان برست  ** که بباید سر آن را باز جست 
  • And, because of this prohibition, a craving arose in their hearts to investigate the secret of that (fortress).

  • کیست کز ممنوع گردد ممتنع  ** چونک الانسان حریص ما منع 
  • Who is (to be found) that will refrain from the forbidden thing, since man longs eagerly for what is forbidden?

  • نهی بر اهل تقی تبغیض شد  ** نهی بر اهل هوا تحریض شد  3660
  • The veto causes the devout to hate (that which is vetoed); the veto incites the sensual to covet it.

  • پس ازین یغوی به قوما کثیر  ** هم ازین یهدی به قلبا خبیر 
  • Therefore He (God) leads many folk astray by this means, and by the same means He guides aright (many) a knowing heart.

  • کی رمد از نی حمام آشنا  ** بل رمد زان نی حمامات هوا 
  • How should the friendly dove be scared by the (fowler's) pipe? Nay, (only) the (wild) doves in the air are scared by that pipe.