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4
1548-1572

  • From experiences of this kind my life-time, for many years, has gone (to waste), like (that of) the people of Moses in the desert.
  • روزگارم رفت زین گون حالها ** هم‌چو تیه و قوم موسی سالها

  • This journey to union was (only) a matter of two steps: because of thy noose I have remained sixty years on the way.
  • خطوتینی بود این ره تا وصال ** مانده‌ام در ره ز شستت شصت سال

  • The way is near (not far), but I have tarried very late: I have become sick of this riding, sick, sick.” 1550
  • راه نزدیک و بماندم سخت دیر ** سیر گشتم زین سواری سیرسیر

  • He (Majnún) threw himself headlong from the camel. He said, “I am consumed with grief: how long, how long?”
  • سرنگون خود را از اشتر در فکند ** گفت سوزیدم ز غم تا چندچند

  • The wide desert became (too) narrow for him: he flung himself on the stony place.
  • تنگ شد بر وی بیابان فراخ ** خویشتن افکند اندر سنگلاخ

  • He flung himself down so violently that the body of that courageous man was cracked.
  • آنچنان افکند خود را سخت زیر ** که مخلخل گشت جسم آن دلیر

  • When he flung himself to the ground thus, at that moment also by (Divine) destiny his leg broke.
  • چون چنان افکند خود را سوی پست ** از قضا آن لحظه پایش هم شکست

  • He tied up his leg and said, “I will become a ball, I will go rolling along in the curve of His bat.” 1555
  • پای را بر بست و گفتا گو شوم ** در خم چوگانش غلطان می‌روم

  • For this cause the sweet-mouthed Sage utters a curse on the rider who does not dismount from the body.
  • زین کند نفرین حکیم خوش‌دهن ** بر سواری کو فرو ناید ز تن

  • How should love for the Lord be inferior to love for Laylá? To become a ball for His sake is more worthy.
  • عشق مولی کی کم از لیلی بود ** گوی گشتن بهر او اولی بود

  • Become a ball, turn on the side which is sincerity, (and go) rolling, rolling in the curve of the bat of Love,
  • گوی شو می‌گرد بر پهلوی صدق ** غلط غلطان در خم چوگان عشق

  • For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).
  • کین سفر زین پس بود جذب خدا ** وان سفر بر ناقه باشد سیر ما

  • Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind. 1560
  • این چنین سیریست مستثنی ز جنس ** کان فزود از اجتهاد جن و انس

  • Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!
  • این چنین جذبیست نی هر جذب عام ** که نهادش فضل احمد والسلام

  • How the slave wrote to the King a statement complaining of the reduction of his allowance
  • نوشتن آن غلام قصه‌ی شکایت نقصان اجری سوی پادشاه

  • Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King
  • قصه کوته کن برای آن غلام ** که سوی شه بر نوشتست او پیام

  • He is sending to the gracious King a statement filled with wrangling and self-conceit and hatred.
  • قصه پر جنگ و پر هستی و کین ** می‌فرستد پیش شاه نازنین

  • The body is (like) a letter: look into it (and see) whether it is worthy of the King; then take it (to Him).
  • کالبد نامه‌ست اندر وی نگر ** هست لایق شاه را آنگه ببر

  • Go into a corner, open the letter, read (it), see whether its‘ words are suitable to kings. 1565
  • گوشه‌ای رو نامه را بگشا بخوان ** بین که حرفش هست در خورد شهان

  • If it be not suitable, tear it in pieces and write another letter and remedy (the fault).
  • گر نباشد درخور آن را پاره کن ** نامه‌ی دیگر نویس و چاره کن

  • But do not think it is easy to open the letter which is the body; otherwise every one would plainly see the secret of the heart.
  • لیک فتح نامه‌ی تن زپ مدان ** ورنه هر کس سر دل دیدی عیان

  • How hard and difficult is it to open the letter! ‘Tis a task for men, not for children playing at knuckle
  • نامه بگشادن چه دشوارست و صعب ** کار مردانست نه طفلان کعب

  • We have all become satisfied with (reading) the table of contents, because we are steeped in cupidity and vain desire.
  • جمله بر فهرست قانع گشته‌ایم ** زانک در حرص و هوا آغشته‌ایم

  • The table of contents is a snare for the vulgar, that they may think the text of the scroll is like that (table). 1570
  • باشد آن فهرست دامی عامه را ** تا چنان دانند متن نامه را

  • Open the title-page, do not turn your neck aside from these words—and God best knoweth the right course.
  • باز کن سرنامه را گردن متاب ** زین سخن والله اعلم بالصواب

  • That title is like a declaration made by the tongue: examine the text of the scroll, namely, the bosom (your inward self),
  • هست آن عنوان چو اقرار زبان ** متن نامه‌ی سینه را کن امتحان