گفت پشه داد من از دست باد ** کو دو دست ظلم بر ما بر گشاد
The gnat said, “My appeal is against the hand (might) of the Wind, for he opened the two hands of oppression against us.
ما ز ظلم او به تنگی اندریم ** با لب بسته ازو خون می‌خوریم4645
Through his oppression we are in sore straits: with closed lips we are drinking blood (suffering torment) from him.”
امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم
How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
پس سلیمان گفت ای زیبادوی ** امر حق باید که از جان بشنوی
Then Solomon said, “O thou with the pretty voice, it behoves thee to hearken with (all thy) soul to the command of God.
حق به من گفتست هان ای دادور ** مشنو از خصمی تو بی خصمی دگر
God hath said to me, ‘Beware, O Judge! Do not hear one litigant without the other litigant.
تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور
Until both litigants come into the presence, the truth does not come to light before the judge.
خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر
If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’
من نیارم رو ز فرمان تافتن ** خصم خود را رو بیاور سوی من4650
I dare not avert my face from the (Divine) command. Go, bring thy adversary before me.”
گفت قول تست برهان و درست ** خصم من بادست و او در حکم تست
It (the gnat) said, “Thy words are an argument (conclusive) and sound. My adversary is the Wind, and he is in thy jurisdiction.”
بانگ زد آن شه که ای باد صبا ** پشه افغان کرد از ظلمت بیا
The King shouted, “O East-wind, the gnat complains of thy injustice: come!
هین مقابل شو تو و خصم و بگو ** پاسخ خصم و بکن دفع عدو
Hark, come face to face with thy adversary and reply to thy adversary and rebut thy opponent.”
باد چون بشنید آمد تیز تیز ** پشه بگرفت آن زمان راه گریز
When the Wind heard (the summons), he came very rapidly: the gnat at once took to flight.
پس سلیمان گفت ای پشه کجا ** باش تا بر هر دو رانم من قضا4655
Then Solomon said, “O gnat, where (art thou going)? Stop, that I may pass judgement on (you) both.”
گفت ای شه مرگ من از بود اوست ** خود سیاه این روز من از دود اوست
It (the gnat) answered, “O King, my death is from his being: verily, this day of mine is black from his smoke.
او چو آمد من کجا یابم قرار ** کو بر آرد از نهاد من دمار
Since he has come, where shall I find rest? for he wrings the (vital) breath out of my body.”
همچنین جویای درگاه خدا ** چون خدا آمد شود جوینده لا
Even such is the seeker of the Court of God: when God comes, the seeker is naughted.
گرچه آن وصلت بقا اندر بقاست ** لیک ز اول آن بقا اندر فناست
Although that union (with God) is immortality on immortality, yet at first that immortality (baqá) consists in dying to self (faná).
سایه‌هایی که بود جویای نور ** نیست گردد چون کند نورش ظهور4660
The reflexions that are seeking the Light are naughted when His Light appears.
عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه
How should the reason remain when He bids it go?Everything is perishing except His Face.
هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست
Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!
اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست
In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.
نواختن معشوق عاشق بیهوش را تا به هوش باز آید
How the Beloved caressed the senseless lover, that he might return to his senses.
می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان
The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.
بانگ زد در گوش او شه کای گدا ** زر نثار آوردمت دامن گشا4665
The Prince cried into his ear, “O beggar, I bring gold to scatter o’er thee; spread out thy skirt.
جان تو کاندر فراقم می‌طپید ** چونک زنهارش رسیدم چون رمید
Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?
ای بدیده در فراقم گرم و سرد ** با خود آ از بی‌خودی و باز گرد
O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”
مرغ خانه اشتری را بی خرد ** رسم مهمانش به خانه می‌برد
The domestic fowl, in the manner of a host, foolishly brings a camel to her house.
چون به خانه مرغ اشتر پا نهاد ** خانه ویران گشت و سقف اندر فتاد
When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.
خانه‌ی مرغست هوش و عقل ما ** هوش صالح طالب ناقه‌ی خدا4670
The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel
ناقه چون سر کرد در آب و گلش ** نه گل آنجا ماند نه جان و دلش
When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.
کرد فضل عشق انسان را فضول ** زین فزون‌جویی ظلومست و جهول
Pre-eminence in love made Man overweening: because of this desire for excess he is very unjust and very ignorant.
جاهلست و اندرین مشکل شکار ** می‌کشد خرگوش شیری در کنار
He is ignorant, and in this difficult chase the hare is clasping a lion in his arms.
کی کنار اندر کشیدی شیر را ** گر بدانستی و دیدی شیر را
How would he clasp the lion in his arms, if he knew and saw the lion?
ظالمست او بر خود و بر جان خود ** ظلم بین کز عدلها گو می‌برد4675
He is unjust to himself and to his own soul: behold an injustice that bears away the ball (the palm) from (all) justices!
جهل او مر علمها را اوستاد ** ظلم او مر عدلها را شد رشاد
His ignorance is the teacher to (all) knowledges, his injustice has become the right way for (all) justices.
دست او بگرفت کین رفته دمش ** آنگهی آید که من دم بخشمش
He (the Sadr-i Jahán) took his (the lover’s) hand, saying, “This man whose breath has departed will (only) then come (to life) when I give him (spiritual) breath.
چون به من زنده شود این مرده‌تن ** جان من باشد که رو آرد به من
When this man whose body is dead shall become living through Me (then) it will be My spirit that turns its face towards me.
من کنم او را ازین جان محتشم ** جان که من بخشم ببیند بخششم
By means of this spirit I make him possessed of high estate: (only) the spirit that I give sees (experiences) My bounty.
جان نامحرم نبیند روی دوست ** جز همان جان کاصل او از کوی اوست4680
The unfamiliar (unprivileged) spirit does not see the face of the Beloved: (none sees it) except that spirit whose origin is from His dwelling-place.
در دمم قصاب‌وار این دوست را ** تا هلد آن مغز نغزش پوست را
Butcher-like, I breathe upon this dear friend, in order that his goodly inward part may leave the skin.”
گفت ای جان رمیده از بلا ** وصل ما را در گشادیم الصلا
He said, “O spirit that hast fled from tribulation, We have opened the door to union with Us; welcome!
ای خود ما بی‌خودی و مستی‌ات ** ای ز هست ما هماره هستی‌ات
O thou whose selflessness and intoxication is (caused by) Our Self, O thou whose being is incessantly (derived) from Our Being,
با تو بی لب این زمان من نو بنو ** رازهای کهنه گویم می‌شنو
Now, without lip, I tell thee the old mysteries anew: hearken!
زانک آن لبها ازین دم می‌رمد ** بر لب جوی نهان بر می‌دمد4685
(I tell thee silently) because those (bodily) lips are fleeing from (are unable to apprehend) this Breath (Word); it is breathed forth on the lip (bank) of the hidden River.
گوش بی‌گوشی درین دم بر گشا ** بهر راز یفعل الله ما یشا
At this moment open the ear of earlessness for the sake of (hearing) the mystery of God doeth what He willeth.”
چون صلای وصل بشنیدن گرفت ** اندک اندک مرده جنبیدن گرفت
When he began to hear the call to union, little by little, the dead man began to stir.
نه کم از خاکست کز عشوه‌ی صبا ** سبز پوشد سر بر آرد از فنا
He (the lover of God) is not less than the earth which at the zephyr’s blandishments puts on (a garment of) green and lifts up it head from death;
کم ز آب نطفه نبود کز خطاب ** یوسفان زایند رخ چون آفتاب
He is not less than the seminal water from which at the (Divine) bidding there are born Josephs with faces like the sun;
کم ز بادی نیست شد از امر کن ** در رحم طاوس و مرغ خوش‌سخن4690
He is not less than a wind (from which) at the command “Be!” peacocks and sweet-voiced birds came to being in the (bird’s) womb
کم ز کوه سنگ نبود کز ولاد ** ناقه‌ای کان ناقه ناقه زاد زاد
He is not less than the mountain of rock which by parturition brought forth the she-camel that brought forth a she-camel
زین همه بگذر نه آن مایه‌ی عدم ** عالمی زاد و بزاید دم بدم
Leave all this behind. Did not the substance of non-existence bring forth, and will it not bring forth continually, a (whole) Universe?
بر جهید و بر طپید و شاد شاد ** یک دو چرخی زد سجود اندر فتاد
He (the man of Bukhárá) sprang up and quivered and whirled once or twice (in dance) joyously, joyously; (then) fell to worship.
با خویش آمدن عاشق بیهوش و روی آوردن به ثنا و شکر معشوق
How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.