یا که بود آن سعی چون سعی جهود ** یا جزا وابسته‌ی میقات بود
Either his labour has been like the labour of the Jews, or the recompense has been connected with (deferred till) the appointed season.
مر ورا درد و مصیبت این بس است ** که درین وادی پر خون بی‌کس است
For him ’tis sorrow and misfortune enough that he is without any one (to succour him) in this vale full of blood.
چشم پر درد و نشسته او به کنج ** رو ترش کرده فرو افکنده لنج 3525
His eyes are painful, and he sits in a corner, sour-faced and chop-fallen.
نه یکی کحال کو را غم خورد ** نیش عقلی که به کحلی پی برد
There is no oculist to sympathise with him, nor has he any intelligence that he should find the way to a collyrium.
اجتهادی می‌کند با حزر و ظن ** کار در بوکست تا نیکو شدن
He is making a (great) effort with (the help of) conjecture and opinion: the matter rests in ‘maybe’ till it turn out well.
زان رهش دورست تا دیدار دوست ** کو نجوید سر رئیسیش آرزوست
Far is the road he must travel ere he sees the Beloved, because he does not seek the head; his desire is headship.
ساعتی او با خدا اندر عتاب ** که نصیبم رنج آمد زین حساب
At one time he is (engaged) in reproach, saying (to God), ‘The portion allotted to me from this calculation (of mine) is (nothing but) pain.’
ساعتی با بخت خود اندر جدال ** که همه پران و ما ببریده بال 3530
At another time he is (engaged) in a quarrel with his own luck, saying, ‘All (the others) are flying, and we have our wings cut off.’”
هر که محبوس است اندر بو و رنگ ** گرچه در زهدست باشد خوش تنگ
Whoever is imprisoned in scent and colour, his spirit is oppressed, (even) though he is (occupied) in (the practice of) asceticism.
تا برون ناید ازین ننگین مناخ ** کی شود خویش خوش و صدرش فراخ
Until he come forth from this narrow resting-place, how should his spirit be happy and his breast expanded (with joy)?
زاهدان را در خلا پیش از گشاد ** کارد و استره نشاید هیچ داد
One should never give a knife or razor to ascetics (living) in solitude before (they have gained the spiritual) revelation,
کز ضجر خود را بدراند شکم ** غصه‌ی آن بی‌مرادیها و غم
Since the anguish of disappointments and the grief (which they feel) would cause them to rip their bellies asunder from (uncontrollable) agitation of mind.
قصد انداختن مصطفی علیه‌السلام خود را از کوه حری از وحشت دیر نمودن جبرئیل علیه‌السلام خود را به وی و پیدا شدن جبرئیل به وی کی مینداز کی ترا دولتها در پیش است
How Mustafá (Mohammed), on whom be peace, (was about to) cast himself down from Mount Hirá because of his distress at the long delay of Gabriel, on whom be peace, in appearing; and how Gabriel, on whom be peace, showed himself to him, saying, “Do not cast (thyself down), for (great) fortunes are in front of thee.”
مصطفی را هجر چون بفراختی ** خویش را از کوه می‌انداختی 3535
Whenever (the sense of) separation (from God) overpowered Mustafá, he would be on the point of casting himself down from the mountain,
تا بگفتی جبرئیلش هین مکن ** که ترا بس دولتست از امر کن
Until Gabriel would say to him, “Hark, do it not, for great fortune is (coming) to thee from the Command, Be!”
مصطفی ساکن شدی ز انداختن ** باز هجران آوریدی تاختن
(Then) Mustafá would desist from casting (himself down), (till) separation again made an attack (upon him).
باز خود را سرنگون از کوه او ** می‌فکندی از غم و اندوه او
(Then) again, from grief and sorrow, he would be on the point of throwing himself headlong from the mountain,
باز خود پیدا شدی آن جبرئیل ** که مکن این ای تو شاه بی‌بدیل
And once more Gabriel would appear in person, saying, “Do it not, O thou peerless (spiritual) king!”
هم‌چنین می‌بود تا کشف حجاب ** تا بیابید آن گهر را او ز جیب 3540
Even thus he would continue until the veil was lifted, so that he gained the pearl (of his desire) from the bosom (of his inmost consciousness).
بهر هر محنت چو خود را می‌کشند ** اصل محنتهاست این چونش کشند
Since people kill themselves on account of any affliction, this (separation from God) is the root of (all) afflictions: how should they endure it?
از فدایی مردمان را حیرتیست ** هر یکی از ما فدای سیرتیست
Men are amazed at the Fidá’í, (but) every one of us is a Fidá’í in his behaviour.
ای خنک آنک فدا کردست تن ** بهر آن کارزد فدای آن شدن
Oh, blest is he that has sacrificed his body for the sake of that for which it is worth while to sacrifice one's self.
هر یکی چونک فدایی فنیست ** کاندر آن ره صرف عمر و کشتنیست
Inasmuch as every one is devoted to some calling wherein he spends his life and is killed—
کشتنی اندر غروبی یا شروق ** که نه شایق ماند آنگه نه مشوق 3545
Is killed somewhere (either) in the West or in the East, at which time neither the desiring subject nor the desired object remains (in existence)—
باری این مقبل فدای این فنست ** کاندرو صد زندگی در کشتنست
After all, this fortunate man is devoted to the calling wherein a hundred lives are (gained) in being killed;
عاشق و معشوق و عشقش بر دوام ** در دو عالم بهرمند و نیک‌نام
Its lover and beloved and love are everlastingly prosperous and renowned in both worlds.
یا کرامی ارحموا اهل الهوی ** شانهم ورد التوی بعد التوی
O my generous friends, have pity on the votaries of passion: ’tis their business to go down to destruction after destruction.
عفو کن ای میر بر سختی او ** در نگر در درد و بدبختی او
(The people said), “O Amír, pardon his (the ascetic's) violence: consider his sorrow and ill-fortune,
تا ز جرمت هم خدا عفوی کند ** زلتت را مغفرت در آکند 3550
In order that God may pardon thy sins likewise and heap forgiveness on thy faults.
تو ز غفلت بس سبو بشکسته‌ای ** در امید عفو دل در بسته‌ای
Thou hast heedlessly broken many a jug and set thy heart on the hope of pardon.
عفو کن تا عفو یابی در جزا ** می‌شکافد مو قدر اندر سزا
Pardon, that thou mayst win pardon in return: the (Divine) decree splits hairs (is exceedingly scrupulous) in (giving every one his) deserts.”
جواب گفتن امیر مر آن شفیعان را و همسایگان زاهد را کی گستاخی چرا کرد و سبوی ما را چرا شکست من درین باب شفاعت قبول نخواهم کرد کی سوگند خورده‌ام کی سزای او را بدهم
How the Amír answered those neighbours of the ascetic who interceded for him: “Why,” said he, “did he behave (so) impudently and why did he break my jug (of wine)? I will not listen to intercession in this matter, for I have sworn to punish him as he deserves.”
میر گفت او کیست کو سنگی زند ** بر سبوی ما سبو را بشکند
The Amír said, “Who is he that he should throw a stone at my jug and break it?
چون گذر سازد ز کویم شیر نر ** ترس ترسان بگذرد با صد حذر
When the fierce lion passes through my quarter, he passes in great affright and with a hundred precautions.
بنده‌ی ما را چرا آزرد دل ** کرد ما را پیش مهمانان خجل 3555
Why did he vex the heart of my slave and put me to shame before my guests?
شربتی که به ز خون اوست ریخت ** این زمان هم‌چون زنان از ما گریخت
He spilt a beverage that is better than his (own) blood, and now he has fled from me, like women.
لیک جان از دست من او کی برد ** گیر هم‌چون مرغ بالا بر پرد
But how shall he save his life from my hand? (Even) suppose that he flies up on high like a bird,
تیر قهر خویش بر پرش زنم ** پر و بال مردریگش بر کنم
I will shoot the arrow of my vengeance at his wings, I will tear out his good-for-nothing wings and feathers.
گر رود در سنگ سخت از کوششم ** از دل سنگش کنون بیرون کشم
If he enter the hard rock (to escape) from my pursuit, I will drag him forth from the heart of the rock just now.
من برانم بر تن او ضربتی ** که بود قوادکان را عبرتی 3560
I will inflict on his body such a blow as will be a warning to base scoundrels.
با همه سالوس با ما نیز هم ** داد او و صد چو او این دم دهم
Hypocrisy to all and even to me! I will give him and a hundred like him their due at this moment.”
خشم خون‌خوارش شده بد سرکشی ** از دهانش می بر آمد آتشی
His (the Amír's) bloodthirsty wrath had become a rebel: a fire (of rage) was coming up from his mouth.
دو بار دست و پای امیر را بوسیدن و لابه کردن شفیعان و همسایگان زاهد
How the neighbours of the ascetic, who were interceding for him, kissed the hands and feet of the Amír and humbly entreated him a second time.
آن شفیعان از دم هیهای او ** چند بوسیدند دست و پای او
At the breath of his clamour those intercessors kissed his hands and feet several times,
کای امیر از تو نشاید کین کشی ** گر بشد باده تو بی‌باده خوشی
Saying, “O Amír, it does not beseem thee to exact vengeance: if the wine is gone, (yet) thou art delicious without wine.
باده سرمایه ز لطف تو برد ** لطف آب از لطف تو حسرت خورد 3565
Wine derives its original substance from thy goodliness; the goodliness of water regrets (its lack of) thy goodliness.
پادشاهی کن ببخشش ای رحیم ** ای کریم ابن الکریم ابن الکریم
Act royally, forgive him, O merciful one, O generous son of a generous sire and grandsire.
هر شرابی بنده‌ی این قد و خد ** جمله مستان را بود بر تو حسد
Every wine is the slave of this (comely) figure and (fair) cheek (of thine): all the drunken feel envy of thee.
هیچ محتاج می گلگون نه‌ای ** ترک کن گلگونه تو گلگونه‌ای
Thou hast no need of rosy wine: take leave of (its) rosiness, thou (thyself) art (its) rosiness.
ای رخ چون زهره‌ات شمس الضحی ** ای گدای رنگ تو گلگونه‌ها
O thou whose Venus-like countenance is (bright as) the morning sun, O thou of whose colour (all) rosinesses are beggars,
باده کاندر خنب می‌جوشد نهان ** ز اشتیاق روی تو جوشد چنان 3570
The wine that is bubbling invisibly in the jar bubbles thus from longing for thy face.
ای همه دریا چه خواهی کرد نم ** وی همه هستی چه می‌جویی عدم
O thou who art the whole sea, what wilt thou do with dew? And O thou who art the whole of existence, why art thou seeking non-existence?
ای مه تابان چه خواهی کرد گرد ** ای که مه در پیش رویت روی‌زرد
O resplendent Moon, what wilt thou do with the dust, O thou beside whose face the moon is pallid?