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6
616-640

  • هین گلوی صبر گیر و می‌فشار  ** تا خنک گردد دل عشق ای سوار 
  • Hark, grip the throat of self-restraint and strangle it, in order that Love's heart may be made happy, O Cavalier!

  • تا نسوزم کی خنگ گردد دلش  ** ای دل ما خاندان و منزلش 
  • How should His heart be made happy till I burn? Oh, my heart is His home and dwelling-place.

  • خانه‌ی خود را همی‌سوزی بسوز  ** کیست آن کس کو بگوید لایجوز 
  • (If) Thou wilt burn Thy house, burn it! Who is he that will say, “’Tis not allowed”?

  • خوش بسوز این خانه را ای شر مست  ** خانه‌ی عاشق چنین اولیترست 
  • Burn this house well (and thoroughly), O furious Lion! The lover's house is better so.

  • بعد ازین این سوز را قبله کنم  ** زانک شمعم من بسوزش روشنم  620
  • Henceforth I will make this burning my qibla (aim), for I am (like) the candle: I am (made) bright by burning.

  • خواب را بگذار امشب ای پدر  ** یک شبی بر کوی بی‌خوابان گذر 
  • Abandon sleep to-night, O father: for one night traverse the district of the sleepless.

  • بنگر اینها را که مجنون گشته‌اند  ** هم‌چو پروانه بوصلت کشته‌اند 
  • Look on these (lovers) who have become frenzied and been killed, like moths, by (their) union (with the Beloved).

  • بنگر این کشتی خلقان غرق عشق  ** اژدهایی گشت گویی حلق عشق 
  • Look on this ship of (God's) creatures (and see how it is) sunk in Love: you would say that Love's throat has become a dragon (to swallow it)—

  • اژدهایی ناپدید دلربا  ** عقل هم‌چون کوه را او کهربا 
  • An invisible heart-ravishing dragon: it is a magnet to draw (towards itself) the reason that is (firm) like a mountain.

  • عقل هر عطار کاگه شد ازو  ** طبله‌ها را ریخت اندر آب جو  625
  • Every druggist whose reason became acquainted with Him (Love) dropped the trays (containing drugs and perfumes) into the water of the river.

  • رو کزین جو برنیایی تا ابد  ** لم یکن حقا له کفوا احد 
  • Go, for you will not emerge from this river (of Love) unto everlasting: in truth there is none to be compared with Him.

  • ای مزور چشم بگشای و ببین  ** چند گویی می‌ندانم آن و این 
  • O false pretender, open your eye and see! How long will you say, “I know not that or this”?

  • از وبای زرق و محرومی بر آ  ** در جهان حی و قیومی در آ 
  • Ascend from the plague of hypocrisy and deprivation: enter the world of Life and Self-subsistence,

  • تا نمی‌بینم همی‌بینم شود  ** وین ندانمهات می‌دانم بود 
  • So that “I see not” may become “I see” and these “I know not's” of yours may be (turned into) “I know.”

  • بگذر از مستی و مستی‌بخش باش  ** زین تلون نقل کن در استواش  630
  • Pass beyond intoxication and be one who bestows intoxication (on others): move away from this mutability into His permanence.

  • چند نازی تو بدین مستی بس است  ** بر سر هر کوی چندان مست هست 
  • How long will you take pride in this intoxication? ’Tis enough: there are so many intoxicated (like you) at the top of every street.

  • گر دو عالم پر شود سرمست یار  ** جمله یک باشند و آن یک نیست خوار 
  • If the two worlds were filled with those whom the Friend has intoxicated, they all would be one (spirit), and that one is not despicable.

  • این ز بسیاری نیابد خواریی  ** خوار کی بود تن‌پرستی ناریی 
  • This (spirit) is nowise rendered despicable by (the appearance of) multitude. Who is despicable? A body-server (sensualist) of fiery nature.

  • گر جهان پر شد ز نور آفتاب  ** کی بود خوار آن تف خوش‌التهاب 
  • Though the world is filled with the sun's light, how should that splendour of beauteous flame be despicable?

  • لیک با این جمله بالاتر خرام  ** چونک ارض الله واسع بود و رام  635
  • But, notwithstanding all this, mount higher, since God's earth is spacious and delightful.

  • گرچه این مستی چو باز اشهبست  ** برتر از وی در زمین قدس هست 
  • Although this intoxication is (excellent) like the white falcon, (yet) in the earth of (Divine) Transcendence there is (something) superior to it.

  • رو سرافیلی شو اندر امتیاز  ** در دمنده‌ی روح و مست و مست‌ساز 
  • Go, become an Isráfíl (Seraphiel) in (your) distinction (pre-eminence)— (become) an inspirer of spirituality and intoxicated and an intoxicator (of others).

  • مست را چون دل مزاح اندیشه شد  ** این ندانم و آن ندانم پیشه شد 
  • Since the intoxicated man's heart is occupied with thoughts of merriment, it has become his practice (to say repeatedly) “I don't know this” and “I don't know that.”

  • این ندانم وان ندانم بهر چیست  ** تا بگویی آنک می‌دانیم کیست 
  • What is the purpose of (saying) “I don't know this” and “I don't know that”? (It is) in order that you may say who He is whom we know.

  • نفی بهر ثبت باشد در سخن  ** نفی بگذار و ز ثبت آغاز کن  640
  • In discourse negation is (employed) for the purpose of affirmation: cease from negating and begin to affirm.