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5
2164-2188

  • The wife used to watch her husband jealously and not let him be alone with the maid.
  • زان ز غیرت پاس شوهر داشتی  ** با کنیزک خلوتش نگذاشتی 

  • For a long time the wife watched them both, lest an opportunity should occur for their being alone (together)— 2165
  • مدتی زن شد مراقب هر دو را  ** تاکشان فرصت نیفتد در خلا 

  • Until the decree and fore-ordainment of God arrived: (then) the watchman, Reason, became giddy-headed and good-for-nothing.
  • تا در آمد حکم و تقدیر اله  ** عقل حارس خیره‌سر گشت و تباه 

  • When His decree and fore-ordainment arrives unawares, who is Reason? Eclipse overtakes (even) the moon.
  • حکم و تقدیرش چو آید بی‌وقوف  ** عقل کی بود در قمر افتد خسوف 

  • The wife was at the (public) bath: suddenly she remembered the wash-basin and (that) it was (had been left) at home.
  • بود در حمام آن زن ناگهان  ** یادش آمد طشت و در خانه بد آن 

  • She said to the maid, “Hark, go like a bird and fetch the silver basin from our house.”
  • با کنیزک گفت رو هین مرغ‌وار  ** طشت سیمین را ز خانه‌ی ما بیار 

  • On hearing this, the maid came to life, for (she knew that) now she would obtain (a meeting with) the master, 2170
  • آن کنیزک زنده شد چون این شنید  ** که به خواجه این زمان خواهد رسید 

  • (Since) the master was then at home and alone. So she ran joyously to the house.
  • خواجه در خانه‌ست و خلوت این زمان  ** پس دوان شد سوی خانه شادمان 

  • For six years the maid had been longing to find the master alone like this.
  • عشق شش ساله کنیزک را بد این  ** که بیابد خواجه را خلوت چنین 

  • She flew off and hastened towards the house: she found the master at home and alone.
  • گشت پران جانب خانه شتافت  ** خواجه را در خانه در خلوت بیافت 

  • Desire took possession of both the lovers so (mightily) that they had no care or thought of bolting the door.
  • هر دو عاشق را چنان شهوت ربود  ** که احتیاط و یاد در بستن نبود 

  • Ambo summa alacritate coierunt: copulatis corporibus anima cum anima conjuncta est. [Both moved toward one another from joy; by means of (bodily) copulation, soul joined to soul (in) that moment.] 2175
  • هر دو با هم در خزیدند از نشاط  ** جان به جان پیوست آن دم ز اختلاط 

  • Then the wife recollected (and said to herself), “Why did I send her (back) to the house?
  • یاد آمد در زمان زن را که من  ** چون فرستادم ورا سوی وطن 

  • I have set the cotton on fire with my own hand, I have put the lusty ram to the ewe.”
  • پنبه در آتش نهادم من به خویش  ** اندر افکندم قج نر را به میش 

  • She washed off the clay (soap) from her head and ran, beside herself (with anxiety): she went in pursuit of her (the maid), drawing the chádar (over her head as she ran).
  • گل فرو شست از سر و بی‌جان دوید  ** در پی او رفت و چادر می‌کشید 

  • The former (the maid) ran because of the love in her soul, and the latter (the wife) because of fear. What is fear in comparison with love? (There is) a great difference.
  • آن ز عشق جان دوید و این ز بیم  ** عشق کو و بیم کو فرقی عظیم 

  • The mystic's progress is (an ascension) at every moment to the throne of the (Divine) King; the ascetic's progress is one day's journey every month. 2180
  • سیر عارف هر دمی تا تخت شاه  ** سیر زاهد هر مهی یک روزه راه 

  • Although, for the ascetic, one day is of great value, (yet) how should his one day be (equal to) fifty thousand (years)?
  • گرچه زاهد را بود روزی شگرف  ** کی بود یک روز او خمسین الف 

  • The length of every day in the life of the adept is fifty thousand of the years of the world.
  • قدر هر روزی ز عمر مرد کار  ** باشد از سال جهان پنجه هزار 

  • Intellects are excluded from this mystery: if the heart of Imagination burst, let it burst!
  • عقلها زین سر بود بیرون در  ** زهره‌ی وهم ار بدرد گو بدر 

  • In the sight of Love, fear is not (so much as) a single hair: in the law of Love, all things (else) are (offered) as a sacrifice.
  • ترس مویی نیست اندر پیش عشق  ** جمله قربانند اندر کیش عشق 

  • Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by lust and gluttony. [Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by vulva and belly.] 2185
  • عشق وصف ایزدست اما که خوف  ** وصف بنده‌ی مبتلای فرج و جوف 

  • Since you have read in the Qur’án (the words) “they love Him” joined in a certain place with (the words) “He loves them,”
  • چون یحبون بخواندی در نبی  ** با یحبوهم قرین در مطلبی 

  • Know, then, that love (mahabbat), and excessive love (‘ishq) too, is an attribute of God: fear is not an attribute of God, O honoured sir.
  • پس محبت وصف حق دان عشق نیز  ** خوف نبود وصف یزدان ای عزیز 

  • What relation exists between the attributes of God and those of a handful of earth? What relation exists between the attributes of him who is originated in time and those of the Holy (Eternal) One?
  • وصف حق کو وصف مشتی خاک کو  ** وصف حادث کو وصف پاک کو