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3
3672-3721

  • Its (the flame's) essence is existent, so that, if you put cotton upon it, it (the cotton) will be consumed by the sparks;
  • هست باشد ذات او تا تو اگر ** بر نهی پنبه بسوزد زان شرر

  • (But) it is (really) non-existent: it gives you no light: the sun will have naughted it.
  • نیست باشد روشنی ندهد ترا ** کرده باشد آفتاب او را فنا

  • When you have thrown an ounce of vinegar into two hundred maunds of sugar, and it has become dissolved therein,
  • در دو صد من شهد یک اوقیه خل ** چون در افکندی و در وی گشت حل

  • The flavour of the vinegar, when you taste (the sugar), is non-existent, (though) the ounce exists (as a) surplus when you weigh. 3675
  • نیست باشد طعم خل چون می‌چشی ** هست اوقیه فزون چون برکشی

  • In the presence of a lion a deer becomes senseless: her existence becomes a (mere) veil for his existence.
  • پیش شیری آهوی بیهوش شد ** هستی‌اش در هست او روپوش شد

  • These analogies drawn by imperfect men concerning the action of the Lord are (like) the emotion of love, (they are) not from irreverence.
  • این قیاس ناقصان بر کار رب ** جوشش عشقست نه از ترک ادب

  • The lover's pulse bounds up without reverence, he lays himself on the scale of the King's balance.
  • نبض عاشق بی ادب بر می‌جهد ** خویش را در کفه‌ی شه می‌نهد

  • None is more irreverent than he in the world (outwardly); none is more reverent than he in secret (inwardly).
  • بی‌ادب‌تر نیست کس زو در جهان ** با ادب‌تر نیست کس زو در نهان

  • Know, O chosen one, that these two opposites also, “reverent” and “irreverent,” are reconciled by means of relation. 3680
  • هم بنسبت دان وفاق ای منتجب ** این دو ضد با ادب با بی‌ادب

  • He (the lover) is irreverent when you regard the outward aspect, for his claim of love is (involves) equality (with the Beloved);
  • بی‌ادب باشد چو ظاهر بنگری ** که بود دعوی عشقش هم‌سری

  • (But) when you regard the inward aspect, where is the claim? He and (his) claim are naughted in the presence of that Sultan.
  • چون به باطن بنگری دعوی کجاست ** او و دعوی پیش آن سلطان فناست

  • Máta Zaydun (Zayd died): if Zayd is the agent (grammatical subject), (yet) he is not the agent, for he is defunct.
  • مات زید زید اگر فاعل بود ** لیک فاعل نیست کو عاطل بود

  • He is the agent (only) in respect of the grammatical expression; otherwise, he is the one acted upon (the object of the action), and Death is his slayer.
  • او ز روی لفظ نحوی فاعلست ** ورنه او مفعول و موتش قاتلست

  • What agent (is he), since he has been so overpowered and all the qualities of an agent have been removed from him? 3685
  • فاعل چه کو چنان مقهور شد ** فاعلیها جمله از وی دور شد

  • Story of the Sadr-i Jahán's Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.
  • قصه وکیل صدر جهان کی متهم شد و از بخارا گریخت از بیم جان باز عشقش کشید رو کشان کی کار جان سهل باشد عاشقان را

  • In Bukhárá the servant of the Sadr-i Jahán incurred suspicion and hid from his Sadr (prince).
  • در بخارا بنده‌ی صدر جهان ** متهم شد گشت از صدرش نهان

  • During ten years he roamed distractedly, now in Khurásán, now in the mountain-land, now in the desert.
  • مدت ده سال سرگردان بگشت ** گه خراسان گه کهستان گاه دشت

  • After ten years, through longing he became unable to endure the days of separation (from his beloved).
  • از پس ده سال او از اشتیاق ** گشت بی‌طاقت ز ایام فراق

  • He said, “Henceforth I cannot bear to be parted (from him) any more: how can patience allay (the lover's) state of abandonment?”
  • گفت تاب فرقتم زین پس نماند ** صبر کی داند خلاعت را نشاند

  • From separation these soils are nitrous (barren), and water becomes yellow and stinking and dark; 3690
  • از فراق این خاکها شوره بود ** آب زرد و گنده و تیره شود

  • The life-increasing wind (air) becomes unhealthy and pestilential; a fire turns to ashes and dust.
  • باد جان‌افزا وخم گردد وبا ** آتشی خاکستری گردد هبا

  • The orchard which resembled Paradise becomes the abode of disease, (with) its leaves yellow and dropping in decay.
  • باغ چون جنت شود دار المرض ** زرد و ریزان برگ او اندر حرض

  • The penetrating intellect, through separation from its friends, (becomes) like an archer whose bow is broken.
  • عقل دراک از فراق دوستان ** همچو تیرانداز اشکسته کمان

  • From separation Hell has become so burning; from separation the old man has become so trembling.
  • دوزخ از فرقت چنان سوزان شدست ** پیر از فرقت چنان لرزان شدست

  • If I should speak of separation, (which is) like sparks of fire, till the Resurrection, ’twould be (only) one (part) out of a hundred thousand. 3695
  • گر بگویم از فراق چون شرار ** تا قیامت یک بود از صد هزار

  • Therefore do not breathe (a word) in description of its burning: say only “Lord, save (me)! Lord, save (me)!”
  • پس ز شرح سوز او کم زن نفس ** رب سلم رب سلم گوی و بس

  • Everything by which you are rejoiced in the world—think at that time of the parting from it.
  • هرچه از وی شاد گردی در جهان ** از فراق او بیندیش آن زمان

  • Many a one has been gladdened by what made you glad: at last it escaped from him and became even as wind.
  • زانچ گشتی شاد بس کس شاد شد ** آخر از وی جست و همچون باد شد

  • It will escape from you also: set not your heart upon it. Do you yourself escape from it before it escapes (from you).
  • از تو هم بجهد تو دل بر وی منه ** پیش از آن کو بجهد از وی تو بجه

  • The appearance of the Holy Spirit (Gabriel) in the shape of a man to Mary when she was undressed and washing herself, and how she took refuge with God.
  • پیدا شدن روح القدس بصورت آدمی بر مریم بوقت برهنگی و غسل کردن و پناه گرفتن بحق تعالی

  • Before the slipping away of your possessions, say to the form (of created things), like Mary, “(I take) refuge from thee with the Merciful (God).” 3700
  • همچو مریم گوی پیش از فوت ملک ** نقش را کالعوذ بالرحمن منک

  • Mary in her chamber saw a form that gave increase of life— a life-increasing, heart-ravishing one.
  • دید مریم صورتی بس جان‌فزا ** جان‌فزایی دلربایی در خلا

  • That trusted Spirit rose up before her from the face of the earth, like the moon and the sun.
  • پیش او بر رست از روی زمین ** چون مه وخورشید آن روح الامین

  • Beauty unveiled rose up from the earth (in) such (splendour) as the sun rises from the East.
  • از زمین بر رست خوبی بی‌نقاب ** آنچنان کز شرق روید آفتاب

  • A trembling came over Mary's limbs, for she was undressed and was afraid of evil.
  • لرزه بر اعضای مریم اوفتاد ** کو برهنه بود و ترسید از فساد

  • (’Twas) such a form that if Joseph had beheld it plainly, he would have cut his hand in amazement, like the (Egyptian) women. 3705
  • صورتی که یوسف ار دیدی عیان ** دست از حیرت بریدی چو زنان

  • It blossomed from the earth like a rose before her—like a phantasy which lifts its head from the heart.
  • همچو گل پیشش برویید آن ز گل ** چون خیالی که بر آرد سر ز دل

  • Mary became selfless (beside herself), and in her selflessness she said, “I will leap into the Divine protection,”
  • گشت بی‌خود مریم و در بی‌خودی ** گفت بجهم در پناه ایزدی

  • Because that pure-bosomed one had made a habit of betaking herself in flight to the Unseen.
  • زانک عادت کرده بود آن پاک‌جیب ** در هزیمت رخت بردن سوی غیب

  • Since she deemed the world a kingdom without permanence, she prudently made a fortress of that (Divine) Presence,
  • چون جهان را دید ملکی بی‌قرار ** حازمانه ساخت زان حضرت حصار

  • In order that in the hour of death she should have a stronghold which the Enemy would find no way to attack. 3710
  • تا به گاه مرگ حصنی باشدش ** که نیابد خصم راه مقصدش

  • She saw no better fortress than the protection of God: she chose her abiding-place near to that castle.
  • از پناه حق حصاری به ندید ** یورتگه نزدیک آن دز برگزید

  • When she beheld those amorous reason-destroying glances whereby hearts were ever being pierced (as) by arrows—
  • چون بدید آن غمزه‌های عقل‌سوز ** که ازو می‌شد جگرها تیردوز

  • King and army are enthralled by Him, the sovereigns of wit (intelligence) are made witless by Him;
  • شاه و لشکر حلقه در گوشش شده ** خسروان هوش بیهوشش شده

  • Hundreds of thousands of kings are held in servitude by Him; hundreds of thousands of full-moons He hath given over to (love's) wasting fever;
  • صد هزاران شاه مملوکش برق ** صد هزاران بدر را داده به دق

  • Zuhra hath not the courage to breathe (a word); Universal Reason, when it sees Him, humbles itself. 3715
  • زهره نی مر زهره را تا دم زند ** عقل کلش چون ببیند کم زند

  • What shall I say? for He has sealed my lips: His furnace has consumed the place (channel) of my breath.
  • من چگویم که مرا در دوخته‌ست ** دمگهم را دمگه او سوخته‌ست

  • “I am the smoke of that fire, I am the evidence for it”—far from that King be their false interpretation!
  • دود آن نارم دلیلم من برو ** دور از آن شه باطل ما عبروا

  • Verily, there is no evidence for a sun except the light of the lofty sun.
  • خود نباشد آفتابی را دلیل ** جز که نور آفتاب مستطیل

  • Who (what) is the shadow that it should be an evidence for Him? ’Tis enough for it that it should be abased before Him.
  • سایه کی بود تا دلیل او بود ** این بستش کع ذلیل او بود

  • This majesty (which I have attributed to Him) in (the matter of) evidence declares the truth: all perceptions are behind (Him), He is outstripping (them). 3720
  • این جلالت در دلالت صادقست ** جمله ادراکات پس او سابقست

  • All perceptions are (mounted) on lame asses; He is mounted on the wind that flies like an arrow.
  • جمله ادراکات بر خرهای لنگ ** او سوار باد پران چون خدنگ