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1
2184-2233

  • The old man trembled when he heard this, biting his hand and quivering all over,
  • پیر لرزان گشت چون این را شنید ** دست می‌‌خایید و بر خود می‌‌تپید

  • Crying, “O God who hast no like!” inasmuch as the poor old man was melted with shame. 2185
  • بانگ می‌‌زد کای خدای بی‌‌نظیر ** بس که از شرم آب شد بی‌‌چاره پیر

  • After he had wept long and his grief had gone beyond (all) bounds, he dashed his harp on the earth and broke it to bits.
  • چون بسی بگریست و از حد رفت درد ** چنگ را زد بر زمین و خرد کرد

  • He said, “O thou (harp) that hast been to me a curtain (debarring me) from God, O thou (that hast been) to me a brigand (cutting me off) from the King's highway,
  • گفت ای بوده حجابم از اله ** ای مرا تو راه زن از شاه راه‌‌

  • O thou that hast drunk my blood for seventy years, O thou because of whom my face is black (disgraced) before (the Divine) perfection!
  • ای بخورده خون من هفتاد سال ** ای ز تو رویم سیه پیش کمال‌‌

  • Have mercy, O bounteous God who keepest faith, on a life passed in iniquity!
  • ای خدای با عطای با وفا ** رحم کن بر عمر رفته در جفا

  • God gave (me) a life, the value of every single day whereof none in the world can know. 2190
  • داد حق عمری که هر روزی از آن ** کس نداند قیمت آن در جهان‌‌

  • I have spent my life, breath by breath: I have breathed it all away in treble and bass.
  • خرج کردم عمر خود را دم‌‌به‌‌دم ** در دمیدم جمله را در زیر و بم‌‌

  • Ah me, that in minding the (musical) mode and rhythm of ‘Iráq the bitter moment of parting (from this world) went out of my mind (was forgotten).
  • آه کز یاد ره و پرده‌‌ی عراق ** رفت از یادم دم تلخ فراق‌‌

  • Alas that from the liquid freshness of the minor zírafgand the seed sown in my heart dried up, and my heart died.
  • وای کز تری زیر افکند خرد ** خشک شد کشت دل من دل بمرد

  • Alas that from (my preoccupation with) the sound of these four-and-twenty (melodies) the caravan passed and the day grew late.”
  • وای کز آواز این بیست و چهار ** کاروان بگذشت و بی‌‌گه شد نهار

  • O God, help (me) against this (self of mine) that is seeking help (from Thee): I seek justice (redress) from no one (else, but only) from this justice-seeking (self). 2195
  • ای خدا فریاد زین فریادخواه ** داد خواهم نه ز کس زین داد خواه‌‌

  • I shall not get justice for myself from any one except, surely, from Him who is nearer to me than I;
  • داد خود از کس نیابم جز مگر ** ز آن که او از من به من نزدیکتر

  • For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,
  • کاین منی از وی رسد دم دم مرا ** پس و را بینم چو این شد کم مرا

  • As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.
  • همچو آن کاو با تو باشد زر شمر ** سوی او داری نه سوی خود نظر

  • How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).
  • گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است‌‌

  • Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).
  • پس عمر گفتش که این زاری تو ** هست هم آثار هشیاری تو

  • The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin. 2200
  • راه فانی گشته راهی دیگر است ** ز آن که هشیاری گناهی دیگر است‌‌

  • Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.
  • هست هشیاری ز یاد ما مضی ** ماضی و مستقبلت پرده‌‌ی خدا

  • Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?
  • آتش اندر زن به هر دو تا به کی ** پر گره باشی از این هر دو چو نی‌‌

  • Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.
  • تا گره با نی بود هم راز نیست ** همنشین آن لب و آواز نیست‌‌

  • When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).
  • چون به طوفی خود به طوفی مرتدی ** چون به خانه آمدی هم با خودی‌‌

  • O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin. 2205
  • ای خبرهات از خبر ده بی‌‌خبر ** توبه‌‌ی تو از گناه تو بتر

  • O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?
  • ای تو از حال گذشته توبه جو ** کی کنی توبه از این توبه بگو

  • At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”
  • گاه بانگ زیر را قبله کنی ** گاه گریه‌‌ی زار را قبله زنی‌‌

  • When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.
  • چون که فاروق آینه‌‌ی اسرار شد ** جان پیر از اندرون بیدار شد

  • He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.
  • همچو جان بی‌‌گریه و بی‌‌خنده شد ** جانش رفت و جان دیگر زنده شد

  • In that hour such a bewilderment arose within him that he went forth from earth and heaven— 2210
  • حیرتی آمد درونش آن زمان ** که برون شد از زمین و آسمان‌‌

  • A seeking and searching beyond (all) seeking and search: I know not (how to describe it); (if) you know, tell!
  • جستجویی از ورای جستجو ** من نمی‌‌دانم تو می‌‌دانی بگو

  • Feelings and words beyond (all) feelings and words—he had become drowned in the beauty of the Lord of majesty,
  • حال و قالی از ورای حال و قال ** غرقه گشته در جمال ذو الجلال‌‌

  • Drowned, not in such wise that there should be for him any deliverance, or that any one should know him except the (Divine) Ocean.
  • غرقه‌‌ای نه که خلاصی باشدش ** یا بجز دریا کسی بشناسدش‌‌

  • Partial reason would not be telling of (the mysteries of) the Universal (Reason), if there were not demand after demand (perpetual Divine impulses necessitating the manifestation of these mysteries).
  • عقل جزو از کل گویا نیستی ** گر تقاضا بر تقاضا نیستی‌‌

  • Since demand after demand is arriving, the waves of that Sea (Universal Reason) reach this place (the world of partial reason). 2215
  • چون تقاضا بر تقاضا می‌‌رسد ** موج آن دریا بدین جا می‌‌رسد

  • Now that the story of the old man's (spiritual) experiences has come to this point, the old man and his experiences have withdrawn behind the veil.
  • چون که قصه‌‌ی حال پیر اینجا رسید ** پیر و حالش روی در پرده کشید

  • The old man has shaken his skirt free from talk and speech: half of the tale has remained in our mouth (has not been told).
  • پیر دامن را ز گفت‌‌وگو فشاند ** نیم گفته در دهان ما بماند

  • It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).
  • از پی این عیش و عشرت ساختن ** صد هزاران جان بشاید باختن‌‌

  • In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.
  • در شکار بیشه‌‌ی جان باز باش ** همچو خورشید جهان جان‌‌باز باش‌‌

  • The lofty sun is life-diffusing: every moment it becomes empty and is filled. 2220
  • جان فشان افتاد خورشید بلند ** هر دمی تی می‌‌شود پر می‌‌کنند

  • O Sun of Reality, diffuse spiritual life, show forth newness to this old world!
  • جان فشان ای آفتاب معنوی ** مر جهان کهنه را بنما نوی‌‌

  • Soul and spirit are coming from the Unseen into human existence, like running water.
  • در وجود آدمی جان و روان ** می‌‌رسد از غیب چون آب روان‌‌

  • Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.
  • تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی می‌‌کنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا

  • The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,
  • گفت پیغمبر که دایم بهر پند ** دو فرشته‌‌ی خوش منادی می‌‌کنند

  • Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.
  • کای خدایا منفقان را سیر دار ** هر درمشان را عوض ده صد هزار

  • O God, do not give the niggards in this world anything but loss upon loss!’” 2225
  • ای خدایا ممسکان را در جهان ** تو مده الا زیان اندر زیان‌‌

  • Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,
  • ای بسا امساک کز انفاق به ** مال حق را جز به امر حق مده‌‌

  • That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels
  • تا عوض یابی تو گنج بی‌‌کران ** تا نباشی از عداد کافران‌‌

  • Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.
  • کاشتران قربان همی‌‌کردند تا ** چیره گردد تیغشان بر مصطفا

  • Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,
  • امر حق را باز جو از واصلی ** امر حق را در نیابد هر دلی‌‌

  • As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him— 2230
  • چون غلام یاغیی کاو عدل کرد ** مال شه بر باغیان او بذل کرد

  • In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—
  • در نبی انذار اهل غفلت است ** کان همه انفاقهاشان حسرت است‌‌

  • What increase does the equity and justice of this enemy produce in the sight of the King? Banishment and a black countenance (disgrace).
  • عدل این یاغی و دادش نزد شاه ** چه فزاید دوری و روی سیاه‌‌

  • The chiefs of Mecca (when) at war with the Prophet offered sacrifice in hope of (Divine) favour.
  • سروران مکه در حرب رسول ** بودشان قربان به اومید قبول‌‌