کای امیر آن حجره را بگشای در ** نیم شب که باشد او زان بی‌خبر
Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
تا پدید آید سگالشهای او ** بعد از آن بر ماست مالشهای او
In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
مر شما را دادم آن زر و گهر ** من از آن زرها نخواهم جز خبر
I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
این همی‌گفت و دل او می‌طپید ** از برای آن ایاز بی ندید
Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود 1990
(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”
باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او
Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
کی به قذف زشت من طیره شود ** وز غرض وز سر من غافل بود
For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج
When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست
The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان 1995
To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.
خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر
How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
گر زنم صد تیغ او را ز امتحان ** کم نگردد وصلت آن مهربان
If I give him a hundred stabs with my sword by way of trial, the union (concord) of that loving one (with me) will not be diminished.
داند او که آن تیغ بر خود می‌زنم ** من ویم اندر حقیقت او منم
He knows I am wielding that sword against myself: I am he in reality and he is I.”
بیان اتحاد عاشق و معشوق از روی حقیقت اگر چه متضادند از روی آنک نیاز ضد بی‌نیازیست چنان که آینه بی‌صورتست و ساده است و بی‌صورتی ضد صورتست ولکن میان ایشان اتحادیست در حقیقت کی شرح آن درازست و العاقل یکفیه الاشاره
Setting forth the real oneness of the lover and the beloved, although they are contrary to each other from the point of view that want is the opposite of wanting nothing. So a mirror is formless and pure, and formlessness is the opposite of form, yet in reality they have a oneness with each other which is tedious to explain: a hint is enough for the wise.
جسم مجنون را ز رنج و دوریی ** اندر آمد ناگهان رنجوریی
From grief for a (long) separation (from Laylá) there came suddenly a sickness into the body of Majnún.
خون بجوش آمد ز شعله‌ی اشتیاق ** تا پدید آمد بر آن مجنون خناق 2000
(Heated) by the flame of longing his blood boiled up, so that (the symptoms of) quinsy appeared in that mad (lover).
پس طبیب آمد بدار و کردنش ** گفت چاره نیست هیچ از رگ‌زنش
Thereupon the physician came to treat him and said, “There is no resource but to bleed him.
رگ زدن باید برای دفع خون ** رگ‌زنی آمد بدانجا ذو فنون
Bleeding is necessary in order to remove the blood.” (So) a skilled phlebotomist came thither,
بازوش بست و گرفت آن نیش او ** بانک بر زد در زمان آن عشق‌خو
And bandaged his arm and took the lancet (to perform the operation); (but) straightway that passionate lover cried out,
مزد خود بستان و ترک فصد کن ** گر بمیرم گو برو جسم کهن
“Take thy fee and leave the bleeding! If I die, let my old body go (to the grave)!”
گفت آخر از چه می‌ترسی ازین ** چون نمی‌ترسی تو از شیر عرین 2005
“Why,” said he, “wherefore art thou afraid of this, when thou hast no fear of the lion of the jungle?
شیر و گرگ و خرس و هر گور و دده ** گرد بر گرد تو شب گرد آمده
Lions and wolves and bears and onagers and (other) wild animals gather around thee by night;
می نه آیدشان ز تو بوی بشر ** ز انبهی عشق و وجد اندر جگر
The smell of man does not come to them from thee because of the abundance of love and ecstasy in thy heart.”
گرگ و خرس و شیر داند عشق چیست ** کم ز سگ باشد که از عشق او عمیست
Wolf and bear and lion know what love is: he that is blind to love is inferior to a dog.
گر رگ عشقی نبودی کلب را ** کی بجستی کلب کهفی قلب را
If the dog had not a vein of love, how should the dog of the Cave have sought (to win) the heart (of the Seven Sleepers)?
هم ز جنس او به صورت چون سگان ** گر نشد مشهور هست اندر جهان 2010
Moreover, in the world there is (many a one) of its kind, dog-like in appearance, though it is not celebrated (like the dog of the Cave).
بو نبردی تو دل اندر جنس خویش ** کی بری تو بوی دل از گرگ و میش
You have not smelt (discerned) the heart in your own kind: how should you smell the heart in wolf and sheep?
گر نبودی عشق هستی کی بدی ** کی زدی نان بر تو و کی تو شدی
If there had not been Love, how should there have been existence? How should bread have attached itself to you and become (assimilated to) you?
نان تو شد از چه ز عشق و اشتها ** ورنه نان را کی بدی تا جان رهی
The bread became you: through what? Through (your) love and appetite; otherwise, how should the bread have had any access to the (vital) spirit?
عشق نان مرده را می جان کند ** جان که فانی بود جاویدان کند
Love makes the dead bread into spirit: it makes the spirit that was perishable everlasting.
گفت مجنون من نمی‌ترسم ز نیش ** صبر من از کوه سنگین هست بیش 2015
Majnún said, “I do not fear the lancet: my endurance is greater than the mountain formed of rock.
منبلم بی‌زخم ناساید تنم ** عاشقم بر زخمها بر می‌تنم
I am a vagabond: my body is not at ease without blows; I am a lover: I am always in close touch with blows.
لیک از لیلی وجود من پرست ** این صدف پر از صفات آن درست
But my (whole) being is full of Laylá: this shell is filled with the qualities of that Pearl.
ترسم ای فصاد گر فصدم کنی ** نیش را ناگاه بر لیلی زنی
I am afraid, O cupper, lest if you let my blood you suddenly inflict a wound with your lancet upon Laylá.
داند آن عقلی که او دل‌روشنیست ** در میان لیلی و من فرق نیست
The (man of) reason whose heart is enlightened knows that between Laylá and me there is no difference.”
معشوقی از عاشق پرسید کی خود را دوست‌تر داری یا مرا گفت من از خود مرده‌ام و به تو زنده‌ام از خود و از صفات خود نیست شده‌ام و به تو هست شده‌ام علم خود را فراموش کرده‌ام و از علم تو عالم شده‌ام قدرت خود را از یاد داده‌ام و از قدرت تو قادر شده‌ام اگر خود را دوست دارم ترا دوست داشته باشم و اگر ترا دوست دارم خود را دوست داشته باشم هر که را آینه‌ی یقین باشد گرچه خود بین خدای بین باشد اخرج به صفاتی الی خلقی من رآک رآنی و من قصدک قصدنی و علی هذا
A beloved asked her lover, “Do you love yourself more or me?” He replied, “I am dead to myself and living by thee; I have become non-existent to myself and my own attributes and existent through thee; I have forgotten my own knowledge and have become knowing through thy knowledge; I have lost all thought of my own power and have become powerful through thy power. If I love myself, I must have loved thee, and if I love thee, I must have loved myself.” (Verse): “Whoever possesses the mirror of clairvoyance sees God (even) though he see himself.” (God said to Báyazíd): “Go forth with My attributes to My creatures. Whoso shall see thee shall see Me and whoso shall betake himself unto thee shall betake himself unto Me”; and so on.
گفت معشوقی به عاشق ز امتحان ** در صبوحی کای فلان ابن الفلان 2020
At the hour of the morning-drink a beloved said to her lover by way of trial, “O such-and-such son of such-and-such,
مر مرا تو دوست‌تر داری عجب ** یا که خود را راست گو یا ذا الکرب
I wonder, do you love me or yourself more? Tell the truth, O man of sorrows.”
گفت من در تو چنان فانی شدم ** که پرم از تتو ز ساران تا قدم
He replied, “I have become so naughted in thee that I am full of thee from head to foot.
بر من از هستی من جز نام نیست ** در وجودم جز تو ای خوش‌کام نیست
Of my existence there is nothing (left) in me but the name: in my being there is naught but thee, O thou whose wishes are gratified.
زان سبب فانی شدم من این چنین ** هم‌چو سرکه در تو بحر انگبین
By that means I have become thus naughted, like vinegar, in thee (who art) an ocean of honey.”
هم‌چو سنگی کو شود کل لعل ناب ** پر شود او از صفات آفتاب 2025
As the stone that is entirely turned into pure ruby: it is filled with the qualities of the sun.
وصف آن سنگی نماند اندرو ** پر شود از وصف خور او پشت و رو
That stony nature does not remain in it: back and front, it is filled with sunniness.
بعد از آن گر دوست دارد خویش را ** دوستی خور بود آن ای فتا
Afterwards, if it love itself, that (self-love) is love of the sun, O youth;
ور که خود را دوست دارد ای بجان ** دوستی خویش باشد بی‌گمان
And if it love the sun with (all) its soul, ’tis undoubtedly love of itself.
خواه خود را دوست دارد لعل ناب ** خواه تا او دوست دارد آفتاب
Whether the pure ruby loves itself or whether it loves the sun,
اندرین دو دوستی خود فرق نیست ** هر دو جانب جز ضیای شرق نیست 2030
There is really no difference in these two loves: both sides (aspects) are naught but the radiance of the sunrise.
تا نشد او لعل خود را دشمنست ** زانک یک من نیست آنجا دو منست
Until it (the stone) has become a ruby, it is an enemy to itself, because it is not a single “I”: two “I's” are there;
زانک ظلمانیست سنگ و روزکور ** هست ظلمانی حقیقت ضد نور
For the stone is dark and blind to the day (-light): the dark is essentially opposed to light.
خویشتن را دوست دارد کافرست ** زانک او مناع شمس اکبرست
(If) it love itself, it is an infidel, because it offers intense resistance to the supreme Sun.
پس نشاید که بگوید سنگ انا ** او همه تاریکیست و در فنا
Therefore ’tis not fitting that the stone should say “I,” (for) it is wholly darkness and in (the state of) death.
گفت فرعونی انا الحق گشت پست ** گفت منصوری اناالحق و برست 2035
A Pharaoh said “I am God” and was laid low; a Mansúr (Halláj) said “I am God” and was saved.