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5
2175-2199

  • 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 

  • If I should continue to describe Love, a hundred Resurrections would pass, and it (my description would still be) incomplete;
  • شرح عشق ار من بگویم بر دوام  ** صد قیامت بگذرد و آن ناتمام 

  • For there is a limit to the date of the Resurrection, but what limit can there be where the Divine attributes are (concerned)? 2190
  • زانک تاریخ قیامت را حدست  ** حد کجا آنجا که وصف ایزدست 

  • Love hath five hundred wings, and every wing (extends) from above the empyrean to beneath the earth.
  • عشق را پانصد پرست و هر پری  ** از فراز عرش تا تحت‌الثری 

  • The timorous ascetic runs on foot; the lovers (of God) fly more quickly than the lightning and the wind.
  • زاهد با ترس می‌تازد به پا  ** عاشقان پران‌تر از برق و هوا 

  • How should those fearful ones overtake Love?—for Love's passion makes the (lofty) heaven its carpet—
  • کی رسند این خایفان در گرد عشق  ** که آسمان را فرش سازد درد عشق 

  • Unless perchance the favours of the (Divine) Light come and say, “Become free from the world and from this wayfaring;
  • جز مگر آید عنایتهای ضو  ** کز جهان و زین روش آزاد شو 

  • Escape from thine own qush and dush, for (only) the royal falcon has found the way to the King.” 2195
  • از قش خود وز دش خود باز ره  ** که سوی شه یافت آن شهباز ره 

  • This “qush and dush” is necessity and free-will: the pull of the Beloved (who draws you to Himself) transcends these twain.
  • این قش و دش هست جبر و اختیار  ** از ورای این دو آمد جذب یار 

  • When the wife arrived home, she opened the door: the sound of the door fell on their ears.
  • چون رسید آن زن به خانه در گشاد  ** بانگ در در گوش ایشان در فتاد 

  • The maid jumped up in consternation and disorder; the man jumped up and began to say his prayers.
  • آن کنیزک جست آشفته ز ساز  ** مرد بر جست و در آمد در نماز 

  • The wife saw that the maid was dishevelled and confused and excited and witless and unmanageable.
  • زن کنیزک را پژولیده بدید  ** درهم و آشفته و دنگ و مرید