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?
تاج کرمناست بر فرق سرت ** طوق اعطیناک آویز برت
Thou art lovely and beautiful and the mine (source) of every loveliness: why indeed shouldst thou lay thyself under obligations to wine?
تو خوش و خوبی و کان هر خوشی ** تو چرا خود منت باده کشی
The tiara of We have honoured (the sons of Adam) is on the crown of thy head; the collar of We have given thee hangs on thy breast.
جوهرست انسان و چرخ او را عرض ** جمله فرع و پایه‌اند و او غرض 3575
Man is the substance, and the celestial sphere is his accident; all things are (like) a branch or the step of a ladder: he is the object.
ای غلامت عقل و تدبیرات و هوش ** چون چنینی خویش را ارزان فروش
O thou to whom reason and foresight and intelligence are slaves, how art thou selling thyself so cheaply?
خدمتت بر جمله هستی مفترض ** جوهری چون نجده خواهد از عرض
Service to thee is imposed on all existence as a duty: how should a substance beg for help from an accident?
علم جویی از کتبها ای فسوس ** ذوق جویی تو ز حلوا ای فسوس
Thou seekest knowledge from books—oh, ridiculous! Thou seekest pleasure from halwá (sweetmeats)—oh, ridiculous!
بحر علمی در نمی پنهان شده ** در سه گز تن عالمی پنهان شده
Thou art the sea of knowledge hidden in a dewdrop; thou art the universe hidden in a body three ells long.
می چه باشد یا سماع و یا جماع ** تا بجویی زو نشاط و انتفاع 3580
What is wine or music or sexual intercourse that thou shouldst seek delight and profit there from?
آفتاب از ذره‌ای شد وام خواه ** زهره‌ای از خمره‌ای شد جام‌خواه
(’Tis as though) the sun sought to borrow (light) from a mote, (or) a Zuhra begged for a cup (of wine) from a small jar.
جان بی‌کیفی شده محبوس کیف ** آفتابی حبس عقده اینت حیف
Thou art the unconditional spirit imprisoned in conditionality, thou art the sun imprisoned in the (descending) node: here's a pity!”
باز جواب گفتن آن امیر ایشان را
How the Amír answered them again.
گفت نه نه من حریف آن میم ** من به ذوق این خوشی قانع نیم
He replied, “Nay, nay, I am the fellow for that wine: I am not content with tasting this delight (of which ye speak).
من چنان خواهم که هم‌چون یاسمین ** کژ همی‌گردم چنان گاهی چنین
I desire such (wine), that, like the jasmine, I may ever be reeling crookedly (now) that way, now this,
وارهیده از همه خوف و امید ** کژ همی‌گردم بهر سو هم‌چو بید 3585
And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,
هم‌چو شاخ بید گردان چپ و راست ** که ز بادش گونه گونه رقصهاست
Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”
آنک خو کردست با شادی می ** این خوشی را کی پسندد خواجه کی
He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
انبیا زان زین خوشی بیرون شدند ** که سرشته در خوشی حق بدند
The prophets abandoned this delight because they were steeped in the Divine delight;
زانک جانشان آن خوشی را دیده بود ** این خوشیها پیششان بازی نمود
Since their spirit had experienced that delight, these delights seemed to them (mere) play.
با بت زنده کسی چون گشت یار ** مرده را چون در کشد اندر کنار 3590
When any one has been united with a living object of adoration, how should he embrace a dead one?
تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
آن جهان چون ذره ذره زنده‌اند ** نکته‌دانند و سخن گوینده‌اند
Since every atom of that World is living and able to understand discourse and eloquent,
در جهان مرده‌شان آرام نیست ** کین علف جز لایق انعام نیست
They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
هر که را گلشن بود بزم و وطن ** کی خورد او باده اندر گولخن
Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?