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3
4648-4672

  • Until both litigants come into the presence, the truth does not come to light before the judge.
  • تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور

  • If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’
  • خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر

  • I dare not avert my face from the (Divine) command. Go, bring thy adversary before me.” 4650
  • من نیارم رو ز فرمان تافتن ** خصم خود را رو بیاور سوی من

  • It (the gnat) said, “Thy words are an argument (conclusive) and sound. My adversary is the Wind, and he is in thy jurisdiction.”
  • گفت قول تست برهان و درست ** خصم من بادست و او در حکم تست

  • The King shouted, “O East-wind, the gnat complains of thy injustice: come!
  • بانگ زد آن شه که ای باد صبا ** پشه افغان کرد از ظلمت بیا

  • Hark, come face to face with thy adversary and reply to thy adversary and rebut thy opponent.”
  • هین مقابل شو تو و خصم و بگو ** پاسخ خصم و بکن دفع عدو

  • When the Wind heard (the summons), he came very rapidly: the gnat at once took to flight.
  • باد چون بشنید آمد تیز تیز ** پشه بگرفت آن زمان راه گریز

  • Then Solomon said, “O gnat, where (art thou going)? Stop, that I may pass judgement on (you) both.” 4655
  • پس سلیمان گفت ای پشه کجا ** باش تا بر هر دو رانم من قضا

  • It (the gnat) answered, “O King, my death is from his being: verily, this day of mine is black from his smoke.
  • گفت ای شه مرگ من از بود اوست ** خود سیاه این روز من از دود اوست

  • Since he has come, where shall I find rest? for he wrings the (vital) breath out of my body.”
  • او چو آمد من کجا یابم قرار ** کو بر آرد از نهاد من دمار

  • Even such is the seeker of the Court of God: when God comes, the seeker is naughted.
  • همچنین جویای درگاه خدا ** چون خدا آمد شود جوینده لا

  • Although that union (with God) is immortality on immortality, yet at first that immortality (baqá) consists in dying to self (faná).
  • گرچه آن وصلت بقا اندر بقاست ** لیک ز اول آن بقا اندر فناست

  • The reflexions that are seeking the Light are naughted when His Light appears. 4660
  • سایه‌هایی که بود جویای نور ** نیست گردد چون کند نورش ظهور

  • How should the reason remain when He bids it go?Everything is perishing except His Face.
  • عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه

  • Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!
  • هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست

  • In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.
  • اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست

  • How the Beloved caressed the senseless lover, that he might return to his senses.
  • نواختن معشوق عاشق بیهوش را تا به هوش باز آید

  • The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.
  • می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان

  • The Prince cried into his ear, “O beggar, I bring gold to scatter o’er thee; spread out thy skirt. 4665
  • بانگ زد در گوش او شه کای گدا ** زر نثار آوردمت دامن گشا

  • Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?
  • جان تو کاندر فراقم می‌طپید ** چونک زنهارش رسیدم چون رمید

  • O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”
  • ای بدیده در فراقم گرم و سرد ** با خود آ از بی‌خودی و باز گرد

  • The domestic fowl, in the manner of a host, foolishly brings a camel to her house.
  • مرغ خانه اشتری را بی خرد ** رسم مهمانش به خانه می‌برد

  • When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.
  • چون به خانه مرغ اشتر پا نهاد ** خانه ویران گشت و سقف اندر فتاد

  • The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel 4670
  • خانه‌ی مرغست هوش و عقل ما ** هوش صالح طالب ناقه‌ی خدا

  • When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.
  • ناقه چون سر کرد در آب و گلش ** نه گل آنجا ماند نه جان و دلش

  • Pre-eminence in love made Man overweening: because of this desire for excess he is very unjust and very ignorant.
  • کرد فضل عشق انسان را فضول ** زین فزون‌جویی ظلومست و جهول