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5
4056-4105

  • سنگها در آستین بودش شتاب  ** خرد کردش پیش او بود آن صواب 
  • He (Ayáz)’had (two) stones in his sleeve: he quickly reduced it to dust, (for) that seemed to him the right course.

  • یا به خواب این دیده بود آن پر صفا  ** کرده بود اندر بغل دو سنگ را 
  • Or (perhaps) that entirely sincere man had dreamed of this and put the two stones under his arm,

  • هم‌چو یوسف که درون قعر چاه  ** کشف شد پایان کارش از اله 
  • Like Joseph to whom at the bottom of the well his ultimate fortunes was revealed by God.

  • هر که را فتح و ظفر پیغام داد  ** پیش او یک شد مراد و بی‌مراد 
  • To whomsoever He (God) has announced victory and triumph —to him success and unsuccess are one.

  • هر که پایندان وی شد وصل یار  ** او چه ترسد از شکست و کارزار  4060
  • To whomsoever the favour of the Friend has become a surety —what fear should he have of defeat and (painful) combat

  • چون یقین گشتش که خواهد کرد مات  ** فوت اسپ و پیل هستش ترهات 
  • When it has become certain to him that he will checkmate (his Opponent), the loss of his horse (knight) and elephant (bishop) is a trifle to him

  • گر برد اسپش هر آنک اسپ‌جوست  ** اسپ رو گو نه که پیش آهنگ اوست 
  • If his horse be taken by any one who desires to take the horse, let the horse go; (for) is not he (by God’s help), the winner?

  • مرد را با اسپ کی خویشی بود  ** عشق اسپش از پی پیشی بود 
  • How should there be an affinity between a man and a horse? His love for the horse is (only) for the purpose of getting in front (of others).

  • بهر صورتها مکش چندین زحیر  ** بی‌صداع صورتی معنی بگیر 
  • Do not endure all this anguish for the sake of (mere) forms: grasp the reality without (suffering) headache on account of a form.

  • هست زاهد را غم پایان کار  ** تا چه باشد حال او روز شمار  4065
  • The ascetic feels anxiety concerning his latter end: (he considers) what will be his plight on the Day of Reckoning;

  • عارفان ز آغاز گشته هوشمند  ** از غم و احوال آخر فارغ‌اند 
  • (But) the gnostics, having become conscious of the beginning, are free from anxiety and (care for) the ultimate conditions.

  • بود عارف را همین خوف و رجا  ** سابقه‌دانیش خورد آن هر دو را 
  • (Formerly) the gnostic had the same fear and hope (as the ascetic), (but) his knowledge of the past devoured both those (feelings).

  • دید کو سابق زراعت کرد ماش  ** او همی‌داند چه خواهد بود چاش 
  • He perceived that in the past he had sown pulse: he knows what the produce will be.

  • عارفست و باز رست از خوف و بیم  ** های هو را کرد تیغ حق دو نیم 
  • He is a gnostic and has been delivered from fear and dread: the sword of God has cut lamentation asunder

  • بود او را بیم و اومید از خدا  ** خوف فانی شد عیان گشت آن رجا  4070
  • (Formerly) he had from God (feelings of) fear and hope: the fear has passed away and the hope has come into clear view.

  • چون شکست او گوهر خاص آن زمان  ** زان امیران خاست صد بانگ و فغان 
  • When he (Ayáz) broke that choice pearl, thereupon from the Amirs arose a hundred clamours and outcries—

  • کین چه بی‌باکیست والله کافرست  ** هر که این پر نور گوهر را شکست 
  • “What recklessness is this! By God, whoever has broken this luminous pearl is an infidel”—

  • وآن جماعت جمله از جهل و عما  ** در شکسته در امر شاه را 
  • And (yet) the whole company (of Amirs) in their ignorance and blindness had broken the pearl of the King’s command.

  • قیمتی گوهر نتیجه‌ی مهر و ود  ** بر چنان خاطر چرا پوشیده شد 
  • The precious pearl, the product of love and affection—why was it (ever) veiled from hearts like those?

  • تشنیع زدن امرا بر ایاز کی چرا شکستش و جواب دادن ایاز ایشان را 
  • How the Amirs reviled Ayáz, saying, “Why did he break it?” and how Ayáz answered them.

  • گفت ایاز ای مهتران نامور  ** امر شه بهتر به قیمت یا گهر  4075
  • Ayáz said, “O renowned princes, is the King’s command more precious or the pearl?

  • امر سلطان به بود پیش شما  ** یا که این نیکو گهر بهر خدا 
  • In your eyes is the command of the sovereign or this goodly pearl superior? For God’s sake (tell me that)!

  • ای نظرتان بر گهر بر شاه نه  ** قبله‌تان غولست و جاده‌ی راه نه 
  • O ye whose gaze is (fixed) upon the pearl, not upon the King, the ghoul is your object of desire, not the highway.

  • من ز شه بر می‌نگردانم بصر  ** من چو مشرک روی نارم با حجر 
  • I will never avert my gaze from the King, I will not turn my face towards a stone, like the polytheist.

  • بی‌گهر جانی که رنگین سنگ را  ** برگزیند پس نهد شاه مرا 
  • Devoid of the (spiritual) pearl is the soul that prefers a coloured stone and puts my King behind.”

  • پشت سوی لعبت گل‌رنگ کن  ** عقل در رنگ‌آورنده دنگ کن  4080
  • Turn thy back towards the rose-colored doll, lose thy reason in Him who bestows the colour.

  • اندر آ در جو سبو بر سنگ زن  ** آتش اندر بو و اندر رنگ زن 
  • Come into the river (of reality), dash the pitcher (of phenomenal form) against the stone, set fire to (mere) scent and colour.

  • گر نه‌ای در راه دین از ره‌زنان  ** رنگ و بو مپرست مانند زنان 
  • If thou art not one of the brigands on the Way of the Religion, do not be addicted, like women, to colour and scent.

  • سر فرود انداختند آن مهتران  ** عذرجویان گشه زان نسیان به جان 
  • Those princes cast down their heads, craving with (all) their soul to be excused for that (act of) forgetfulness.

  • از دل هر یک دو صد آه آن زمان  ** هم‌چو دودی می‌شدی تا آسمان 
  • At that moment from the heart of each one (of them) two hundred sighs were going (up), like a (great) smoke, to heaven.

  • کرد اشارت شه به جلاد کهن  ** که ز صدرم این خسان را دور کن  4085
  • The King made a sign to the ancient executioner, as though to say, "Remove these vile wretches from my seat of honour.

  • این خسان چه لایق صدر من‌اند  ** کز پی سنگ امر ما را بشکنند 
  • How are these vile wretches worthy of my seat of honour, when they break my command for the sake of a stone?

  • امر ما پیش چنین اهل فساد  ** بهر رنگین سنگ شد خوار و کساد 
  • For the sake of a coloured stone my command is held contemptible and cheap by evil-doers like these.”

  • قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی 
  • How the King was about to kill the Amirs, and how Ayáz made intercession before the royal throne, saying, “‘Tis better to forgive.”

  • پس ایاز مهرافزا بر جهید  ** پیش تخت آن الغ سلطان دوید 
  • Then Ayáz, who was abounding in love, sprang up and ran to the throne of that mighty Sultan.

  • سجده‌ای کرد و گلوی خود گرفت  ** کای قبادی کز تو چرخ آرد شگفت 
  • He made a prostration and spoke with bated breath, saying, "O Emperor at whom the celestial sphere is astounded,

  • ای همایی که همایان فرخی  ** از تو دارند و سخاوت هر سخی  4090
  • O Humá from whom (all) humá’s have (their) auspiciousness, and every man (his) generosity,

  • ای کریمی که کرمهای جهان  ** محو گردد پیش ایثارت نهان 
  • O Noble One before whose self-sacrifice (all) acts of nobility in the world are hidden (eclipsed) and disappear,

  • ای لطیفی که گل سرخت بدید  ** از خجالت پیرهن را بر درید 
  • O Lovely One whom the red rose beheld and tore its shirt in shame,

  • از غفوری تو غفران چشم‌سیر  ** روبهان بر شیر از عفو تو چیر 
  • Forgiveness (itself) is fully content with thy forgivingness: because of thy pardon the foxes prevail over the lion.

  • جز که عفو تو کرا دارد سند  ** هر که با امر تو بی‌باکی کند 
  • Whosoever treats thy command with insolence, whom should he have to support him except thy pardon?

  • غفلت و گستاخی این مجرمان  ** از وفور عفو تست ای عفولان  4095
  • The heedlessness and irreverence of these sinners arise from the abundance of thy pardon (clemency), O mine of pardon."

  • دایما غفلت ز گستاخی دمد  ** که برد تعظیم از دیده رمد 
  • Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .

  • غفلت و نسیان بد آموخته  ** ز آتش تعظیم گردد سوخته 
  • The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.

  • هیبتش بیداری و فطنت دهد  ** سهو نسیان از دلش بیرون جهد 
  • Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.

  • وقت غارت خواب ناید خلق را  ** تا بنرباید کسی زو دلق را 
  • Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.

  • خواب چون در می‌رمد از بیم دلق  ** خواب نسیان کی بود با بیم حلق  4100
  • Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat?

  • لاتاخذ ان نسینا شد گواه  ** که بود نسیان بوجهی هم گناه 
  • (The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,

  • زانک استکمال تعظیم او نکرد  ** ورنه نسیان در نیاوردی نبرد 
  • Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him

  • گرچه نسیان لابد و ناچار بود  ** در سبب ورزیدن او مختار بود 
  • Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);

  • که تهاون کرد در تعظیمها  ** تا که نسیان زاد یا سهو و خطا 
  • For he showed remissness in his  feelings of reverence, so that forgetfulness was born or negligence and trespass.

  • هم‌چو مستی کو جنایتها کند  ** گوید او معذور بودم من ز خود  4105
  • (‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself”