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1
213-237

  • To-day it lies on me and to-morrow it lies on him: when does the blood of one such as I am go to waste like this?
  • بر من است امروز و فردا بر وی است ** خون چون من کس چنین ضایع کی است‌‌

  • Although the wall casts a long shadow, (yet at last) the shadow turns back again towards it.
  • گر چه دیوار افکند سایه‌‌ی دراز ** باز گردد سوی او آن سایه باز

  • This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.” 215
  • این جهان کوه است و فعل ما ندا ** سوی ما آید نداها را صدا

  • He said this and at the (same) moment went under the earth (gave up the ghost). The handmaiden was purged of love and pain,
  • این بگفت و رفت در دم زیر خاک ** آن کنیزک شد ز عشق و رنج پاک‌‌

  • Because love of the dead is not enduring, because the dead one is never coming (back) to us;
  • ز انکه عشق مردگان پاینده نیست ** ز انکه مرده سوی ما آینده نیست‌‌

  • (But) love of the living is every moment fresher than a bud in the spirit and in the sight.
  • عشق زنده در روان و در بصر ** هر دمی باشد ز غنچه تازه‌‌تر

  • Choose the love of that Living One who is everlasting, who gives thee to drink of the wine that increases life.
  • عشق آن زنده گزین کاو باقی است ** کز شراب جان فزایت ساقی است‌‌

  • Choose the love of Him from whose love all the prophets gained power and glory. 220
  • عشق آن بگزین که جمله انبیا ** یافتند از عشق او کار و کیا

  • Do not say, “We have no admission to that King.” Dealings with the generous are not difficult.
  • تو مگو ما را بدان شه بار نیست ** با کریمان کارها دشوار نیست‌‌

  • Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation.
  • بیان آن که کشتن و زهر دادن مرد زرگر به اشارت الهی بود نه به هوای نفس و تامل فاسد

  • The slaying of that man by the hand of the physician was not (done) on account of hope or fear.
  • کشتن آن مرد بر دست حکیم ** نی پی اومید بود و نی ز بیم‌‌

  • He did not slay him to humour the king, (he did not slay him) until the Divine command and inspiration came.
  • او نکشتش از برای طبع شاه ** تا نیامد امر و الهام اله‌‌

  • As for the boy whose throat was cut by Khadir, the vulgar do not comprehend the mystery thereof.
  • آن پسر را کش خضر ببرید حلق ** سر آن را درنیابد عام خلق‌‌

  • He that receives from God inspiration and answer (to his prayer), whatsoever he may command is the essence of right. 225
  • آن که از حق یابد او وحی و جواب ** هر چه فرماید بود عین صواب‌‌

  • If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God.
  • آن که جان بخشد اگر بکشد رواست ** نایب است و دست او دست خداست‌‌

  • Like Ismá‘íl (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger,
  • همچو اسماعیل پیشش سر بنه ** شاد و خندان پیش تیغش جان بده‌‌

  • In order that your soul may remain laughing unto eternity, like the pure soul of Ahmad (Mohammed) with the One (God).
  • تا بماند جانت خندان تا ابد ** همچو جان پاک احمد با احد

  • Lovers drain the cup of (spiritual) life at the moment when the fair ones slay them with their own hand.
  • عاشقان جام فرح آن گه کشند ** که به دست خویش خوبانشان کشند

  • The king did not commit that bloodshed because of lust: cease from thinking evil and disputing. 230
  • شاه آن خون از پی شهوت نکرد ** تو رها کن بد گمانی و نبرد

  • You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)?
  • تو گمان بردی که کرد آلودگی ** در صفا غش کی هلد پالودگی‌‌

  • The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver.
  • بهر آن است این ریاضت وین جفا ** تا بر آرد کوره از نقره جفا

  • The testing of good and bad is in order that the gold may boil and bring the scum to the top.
  • بهر آن است امتحان نیک و بد ** تا بجوشد بر سر آرد زر زبد

  • If his act were not the inspiration of God, he would have been a dog that rends (its prey), not a king.
  • گر نبودی کارش الهام اله ** او سگی بودی دراننده نه شاه‌‌

  • He was unstained by lust and covetousness and passion: (what) he did (was) good, but good that wore the aspect of evil. 235
  • پاک بود از شهوت و حرص و هوا ** نیک کرد او لیک نیک بد نما

  • If Khadir stove the boat in the sea, (yet) in Khadir's staving there are a hundred rightnesses.
  • گر خضر در بحر کشتی را شکست ** صد درستی در شکست خضر هست‌‌

  • The imagination of Moses, notwithstanding his (spiritual) illumination and excellence, was screened from (the comprehension of) that (act of Khadir). Do not thou fly without wings!
  • وهم موسی با همه نور و هنر ** شد از آن محجوب، تو بی‌‌پر مپر