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5
2180-2204

  • 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 

  • She saw her husband standing up (and engaged) in the ritual prayer: the wife was made suspicious by (all) that agitation. 2200
  • شوی خود را دید قایم در نماز  ** در گمان افتاد زن زان اهتزاز 

  • Periculi nulla ratione habita, mariti laciniam sustulit: testiculos et penem videt semine inquinatos. [She raised (her) husband’s skirt without risk; she saw (his) testicles and penis soiled with sperm.]
  • شوی را برداشت دامن بی‌خطر  ** دید آلوده‌ی منی خصیه و ذکر 

  • Seminis quod reliquum erat e pene stillabat: femur genuque inquinata et spurca evaserant. [Remnants of sperm were dripping from (his) penis; his thighs and knees had become soiled and filthy.]
  • از ذکر باقی نطفه می‌چکید  ** ران و زانو گشت آلوده و پلید 

  • Caput ejus colapho percussit et “O vilissime,” inquit, “num hujusmodi sunt testiculi viri preces sollennes rite facientis? [She slapped at his head and said, “O despicable (one), are these the testicles of a man of prayer?]
  • بر سرش زد سیلی و گفت ای مهین  ** خصیه‌ی مرد نمازی باشد این 

  • Num iste penis cum Dei commemoratione precibusque sollennibus conveniens est? Num femur tale et inguen sordibus plenum. [Is this (soiled) penis worthy of commemoration (of God) and ritual prayer, or these thighs and groin full of filth?]
  • لایق ذکر و نمازست این ذکر  ** وین چنین ران و زهار پر قذر