The King, indeed, knew his innocence: (only) on their account was he making that investigation,1985
شاه می‌دانست خود پاکی او ** بهر ایشان کرد او آن جست و جو
Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
کای امیر آن حجره را بگشای در ** نیم شب که باشد او زان بی‌خبر
In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
تا پدید آید سگالشهای او ** بعد از آن بر ماست مالشهای او
I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
مر شما را دادم آن زر و گهر ** من از آن زرها نخواهم جز خبر
Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
این همی‌گفت و دل او می‌طپید ** از برای آن ایاز بی ندید
(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”1990
که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود
Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او
For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
کی به قذف زشت من طیره شود ** وز غرض وز سر من غافل بود
When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج
The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست
To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.1995
هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان
How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر
If I give him a hundred stabs with my sword by way of trial, the union (concord) of that loving one (with me) will not be diminished.
گر زنم صد تیغ او را ز امتحان ** کم نگردد وصلت آن مهربان
He knows I am wielding that sword against myself: I am he in reality and he is I.”
داند او که آن تیغ بر خود می‌زنم ** من ویم اندر حقیقت او منم
Setting forth the real oneness of the lover and the beloved, although they are contrary to each other from the point of view that want is the opposite of wanting nothing. So a mirror is formless and pure, and formlessness is the opposite of form, yet in reality they have a oneness with each other which is tedious to explain: a hint is enough for the wise.
بیان اتحاد عاشق و معشوق از روی حقیقت اگر چه متضادند از روی آنک نیاز ضد بی‌نیازیست چنان که آینه بی‌صورتست و ساده است و بی‌صورتی ضد صورتست ولکن میان ایشان اتحادیست در حقیقت کی شرح آن درازست و العاقل یکفیه الاشاره
From grief for a (long) separation (from Laylá) there came suddenly a sickness into the body of Majnún.
جسم مجنون را ز رنج و دوریی ** اندر آمد ناگهان رنجوریی
(Heated) by the flame of longing his blood boiled up, so that (the symptoms of) quinsy appeared in that mad (lover).2000
خون بجوش آمد ز شعله‌ی اشتیاق ** تا پدید آمد بر آن مجنون خناق
Thereupon the physician came to treat him and said, “There is no resource but to bleed him.
پس طبیب آمد بدار و کردنش ** گفت چاره نیست هیچ از رگ‌زنش
Bleeding is necessary in order to remove the blood.” (So) a skilled phlebotomist came thither,
رگ زدن باید برای دفع خون ** رگ‌زنی آمد بدانجا ذو فنون
And bandaged his arm and took the lancet (to perform the operation); (but) straightway that passionate lover cried out,
بازوش بست و گرفت آن نیش او ** بانک بر زد در زمان آن عشق‌خو
“Take thy fee and leave the bleeding! If I die, let my old body go (to the grave)!”
مزد خود بستان و ترک فصد کن ** گر بمیرم گو برو جسم کهن
“Why,” said he, “wherefore art thou afraid of this, when thou hast no fear of the lion of the jungle?2005
گفت آخر از چه می‌ترسی ازین ** چون نمی‌ترسی تو از شیر عرین
Lions and wolves and bears and onagers and (other) wild animals gather around thee by night;
شیر و گرگ و خرس و هر گور و دده ** گرد بر گرد تو شب گرد آمده
The smell of man does not come to them from thee because of the abundance of love and ecstasy in thy heart.”
می نه آیدشان ز تو بوی بشر ** ز انبهی عشق و وجد اندر جگر
Wolf and bear and lion know what love is: he that is blind to love is inferior to a dog.
گرگ و خرس و شیر داند عشق چیست ** کم ز سگ باشد که از عشق او عمیست
If the dog had not a vein of love, how should the dog of the Cave have sought (to win) the heart (of the Seven Sleepers)?
گر رگ عشقی نبودی کلب را ** کی بجستی کلب کهفی قلب را