چون گذشت آن مجلس و خوان کرم ** دست او بگرفت و برد اندر حرم
When that meeting and bounteous (spiritual) repast was over, he took his hand and conducted him to the harem.
قصه‌‌ی رنجور و رنجوری بخواند ** بعد از آن در پیش رنجورش نشاند
He rehearsed the tale of the invalid and her illness, and then seated him beside the sick (girl).
رنگ رو و نبض و قاروره بدید ** هم علاماتش هم اسبابش شنید
The physician observed the colour of her face, (felt) her pulse, and (inspected) her urine; he heard both the symptoms and the (secondary) causes of her malady.
گفت هر دارو که ایشان کرده‌‌اند ** آن عمارت نیست ویران کرده‌‌اند
He said, “None of the remedies which they have applied builds up (health): they (the false physicians) have wrought destruction.
بی‌‌خبر بودند از حال درون ** أستعیذ الله مما یفترون105
They were ignorant of the inward state. I seek refuge with God from that which they invent.”
دید رنج و کشف شد بر وی نهفت ** لیک پنهان کرد و با سلطان نگفت
He saw the pain, and the secret became open to him, but he concealed it and did not tell the king.
رنجش از صفرا و از سودا نبود ** بوی هر هیزم پدید آید ز دود
Her pain was not from yellow or black bile: the smell of every firewood appears from the smoke.
دید از زاریش کو زار دل است ** تن خوش است و او گرفتار دل است
From her sore grief he perceived that she was heart-sore; well in body, but stricken in heart.
عاشقی پیداست از زاری دل ** نیست بیماری چو بیماری دل
Being in love is made manifest by soreness of heart: there is no sickness like heartsickness.
علت عاشق ز علتها جداست ** عشق اصطرلاب اسرار خداست110
The lover's ailment is separate from all other ailments: love is the astrolabe of the mysteries of God.
عاشقی گر زین سر و گر ز ان سر است ** عاقبت ما را بدان سر رهبر است
Whether love be from this (earthly) side or from that (heavenly) side, in the end it leads us yonder.
هر چه گویم عشق را شرح و بیان ** چون به عشق آیم خجل گردم از آن
Whatsoever I say in exposition and explanation of Love, when I come to Love (itself) I am ashamed of that (explanation).
گر چه تفسیر زبان روشن‌‌گر است ** لیک عشق بی‌‌زبان روشن‌‌تر است
Although the commentary of the tongue makes (all) clear, yet tongueless love is clearer.
چون قلم اندر نوشتن می‌‌شتافت ** چون به عشق آمد قلم بر خود شکافت
Whilst the pen was making haste in writing, it split upon itself as soon as it came to Love.
عقل در شرحش چو خر در گل بخفت ** شرح عشق و عاشقی هم عشق گفت115
In expounding it (Love), the intellect lay down (helplessly) like an ass in the mire: it was Love (alone) that uttered the explanation of love and loverhood.
آفتاب آمد دلیل آفتاب ** گر دلیلت باید از وی رو متاب
The proof of the sun is the sun (himself): if thou require the proof, do not avert thy face from him!
از وی ار سایه نشانی می‌‌دهد ** شمس هر دم نور جانی می‌‌دهد
If the shadow gives an indication of him, the sun (himself) gives spiritual light every moment.
سایه خواب آرد ترا همچون سمر ** چون بر آید شمس انشق القمر
The shadow, like chat in the night-hours, brings sleep to thee; when the sun rises the moon is cloven asunder.
خود غریبی در جهان چون شمس نیست ** شمس جان باقیی کش امس نیست
There is nothing in the world so wondrous strange as the Sun, the everlasting spiritual Sun which hath no yesterday.
شمس در خارج اگر چه هست فرد ** می‌‌توان هم مثل او تصویر کرد120
Although the external sun is unique, still it is possible to imagine one resembling it;
شمس جان کاو خارج آمد از اثیر ** نبودش در ذهن و در خارج نظیر
But the Sun by which the aether was brought into existence hath no peer.
در تصور ذات او را گنج کو ** تا در آید در تصور مثل او
Where is room in the imagination for His essence, that the like of Him should come into the imagination?
چون حدیث روی شمس الدین رسید ** شمس چارم آسمان سر در کشید
When news arrived of the face of Shamsu’ddín (the Sun of the Religion), the sun of the fourth heaven drew in its head (hid itself for shame).
واجب آید چون که آمد نام او ** شرح کردن رمزی از انعام او
Since his name has come (to my lips), it behoves me to set forth some hint of his bounty.
این نفس جان دامنم بر تافته ست ** بوی پیراهان یوسف یافته ست125
At this moment my Soul has plucked my skirt: he has caught the perfume of Joseph's vest.
از برای حق صحبت سالها ** باز گو حالی از آن خوش حالها
(He said): “For the sake of our years of companionship, recount one of those sweet ecstasies,
تا زمین و آسمان خندان شود ** عقل و روح و دیده صد چندان شود
That earth and heaven may laugh (with joy), that intellect and spirit and eye may increase a hundredfold.”
لا تکلفنی فإنی فی الفنا ** کلت أفهامی فلا أحصی ثنا
(I said): “Do not lay tasks on me, for I have passed away from myself (faná); my apprehensions are blunted and I know not how to praise.
کل شی‌‌ء قاله غیر المفیق ** إن تکلف أو تصلف لا یلیق
Everything that is said by one who has not returned to consciousness, if he constrains himself or boastfully exaggerates, is unseemly.
من چه گویم یک رگم هشیار نیست ** شرح آن یاری که او را یار نیست130
How should I—not a vein of mine is sensible—describe that Friend who hath no peer?
شرح این هجران و این خون جگر ** این زمان بگذار تا وقت دگر
The description of this severance and this heart's blood do thou at present leave over till another time.”
قال أطعمنی فإنی جائع ** و اعتجل فالوقت سیف قاطع
He said: “Feed me, for I am hungry, and make haste, for Time is a cutting sword.
صوفی ابن الوقت باشد ای رفیق ** نیست فردا گفتن از شرط طریق
The Súfí is the son of the (present) time, O comrade: it is not the rule of the Way to say ‘To-morrow.’
تو مگر خود مرد صوفی نیستی ** هست را از نسیه خیزد نیستی
Art not thou indeed a Súfí, then? That which is (in hand) is reduced to naught by postponing the payment.”
گفتمش پوشیده خوشتر سر یار ** خود تو در ضمن حکایت گوش دار135
I said to him: “It is better that the secret of the Friend should be disguised: do thou hearken (to it as implied) in the contents of the tale.
خوشتر آن باشد که سر دلبران ** گفته آید در حدیث دیگران
It is better that the lovers' secret should be told in the talk of others.”
گفت مکشوف و برهنه گوی این ** آشکارا به که پنهان ذکر دین
He said: “Tell this openly and nakedly: talk of religion is better overt than covert.
پرده بردار و برهنه گو که من ** می‌‌نخسبم با صنم با پیرهن
Lift the veil and speak nakedly, for I do not wear a shirt when I sleep with the Adored One.”
گفتم ار عریان شود او در عیان ** نی تو مانی نی کنارت نی میان
I said: “If He should become naked in (thy) vision, neither wilt thou remain nor thy bosom nor thy waist.
آرزو می‌‌خواه لیک اندازه خواه ** بر نتابد کوه را یک برگ کاه140
Ask thy wish, but ask with measure: a blade of straw will not support the mountain.
آفتابی کز وی این عالم فروخت ** اندکی گر پیش آید جمله سوخت
If the Sun, by whom this world is illumined, should approach a little (nearer), all will be burned.
فتنه و آشوب و خون‌‌ریزی مجوی ** بیش از این از شمس تبریزی مگوی
Do not seek trouble and turmoil and bloodshed: say no more concerning the Sun of Tabriz!”
این ندارد آخر از آغاز گوی ** رو تمام این حکایت باز گوی
This (mystery) hath no end: tell of the beginning. Go, relate the conclusion of this tale.
خلوت طلبیدن آن ولی از پادشاه جهت دریافتن رنج کنیزک
How that saint demanded of the king to be alone for the purpose of discovering her malady.
گفت ای شه خلوتی کن خانه را ** دور کن هم خویش و هم بیگانه را
He said: “O king, make the house empty; send away both kinsfolk and strangers.
کس ندارد گوش در دهلیزها ** تا بپرسم زین کنیزک چیزها145
Let no one listen in the entrance-halls, that I may ask certain things of this handmaiden.”
خانه خالی ماند و یک دیار نی ** جز طبیب و جز همان بیمار نی
The house was left empty, and not one inhabitant (remained): nobody save the physician and that sick girl.
نرم نرمک گفت شهر تو کجاست ** که علاج اهل هر شهری جداست
Very gently he said (to her), “Where is thy native town? for the treatment suitable to the people of each town is separate.
و اندر آن شهر از قرابت کیستت ** خویشی و پیوستگی با چیستت
And in that town who is related to thee? With what hast thou kinship and affinity?”
دست بر نبضش نهاد و یک به یک ** باز می‌‌پرسید از جور فلک
He laid his hand on her pulse and put questions, one by one, about the injustice of Heaven.
چون کسی را خار در پایش جهد ** پای خود را بر سر زانو نهد150
When a thorn darts into any one's foot, he sets his foot upon his knee,