Now hear the tale of the terrible cry, by which that good-fortuned man was not dismayed.4345
بشنو اکنون قصه‌ی آن بانگ سخت ** که نرفت از جا بدان آن نیکبخت
He said, “How should I fear? for this is the drum of the Festival. Let the drum fear, since blows belong to it.
گفت چون ترسم چو هست این طبل عید ** تا دهل ترسد که زخم او را رسید
O empty drums without hearts, your share in the festival of the spirit is (naught but) blows of the (drum-)stick.
ای دهلهای تهی بی قلوب ** قسمتان از عید جان شد زخم چوب
The Resurrection is the Festival, and the irreligious are the drum: we, like the festive folk, are laughing as the rose.”
شد قیامت عید و بی‌دینان دهل ** ما چو اهل عید خندان همچو گل
Now hear how, when this drum boomed, he (the guest) cooks the pot containing the broth of felicity.
بشنو اکنون این دهل چون بانگ زد ** دیگ دولتبا چگونه می‌پزد
When that man of insight heard the drum, he said, “How should my heart be afraid of the drum of the Festival?”4350
چونک بشنود آن دهل آن مرد دید ** گفت چون ترسد دلم از طبل عید
He said to himself, “Beware, do not let thy heart tremble, for (only) the souls of the faint-hearted who lack faith have died at this (noise of the drum).
گفت با خود هین ملرزان دل کزین ** مرد جان بددلان بی‌یقین
The time has come for me, like Haydar (‘Alí), to seize a kingdom, or to quit the body.”
وقت آن آمد که حیدروار من ** ملک گیرم یا بپردازم بدن
He sprang up and shouted, “O prince, lo, here am I: if thou art a man, come on!”
بر جهید و بانگ بر زد کای کیا ** حاضرم اینک اگر مردی بیا
At his voice that talisman instantly was shattered: the gold poured down, diverse sorts, in every direction.
در زمان بشکست ز آواز آن طلسم ** زر همی‌ریزید هر سو قسم قسم
So much gold poured down that the youth feared lest, from its abundance, it might block the doorway.4355
ریخت چند این زر که ترسید آن پسر ** تا نگیرد زر ز پری راه در
Afterwards that ready lion (valiant man) rose up, and till dawn he was carrying out the gold
بعد از آن برخاست آن شیر عتید ** تا سحرگه زر به بیرون می‌کشید
And burying it and coming (back) to it once more with sack and bag.
دفن می‌کرد و همی آمد بزر ** با جوال و توبره بار دگر
That self-devoting one laid by (great) stores thereof, to the confusion of (in despite of) the timidity of the backsliders.
گنجها بنهاد آن جانباز از آن ** کوری ترسانی واپس خزان
(The thought that) this (is) external (material) gold has occurred to the mind of every blind, God-forsaken gold-worshipper.
این زر ظاهر بخاطر آمدست ** در دل هر کور دور زرپرست
(Similarly) children break potsherds, give the name of gold (to the fragments), and put them in their skirts.4360
کودکان اسفالها را بشکنند ** نام زر بنهند و در دامن کنند
When in that game you mention the name of gold, (the idea of) that (potsherd) crosses the child's mind.
اندر آن بازی چو گویی نام زر ** آن کند در خاطر کودک گذر
Nay, (’tis) the gold stamped with the Divine stamp, (the gold) which does not become obsolete, (but) is everlasting;
بل زر مضروب ضرب ایزدی ** کو نگردد کاسد آمد سرمدی
The gold from which this (worldly) gold gained lustre and derived sheen and splendour and brilliance;
آن زری کین زر از آن زر تاب یافت ** گوهر و تابندگی و آب یافت
The gold whereby the heart is made rich: it surpasses the moon in brightness.
آن زری که دل ازو گردد غنی ** غالب آید بر قمر در روشنی
That mosque was the candle, and he (the guest) was the moth: that man of moth-like nature gambled himself away (sacrificed himself).4365
شمع بود آن مسجد و پروانه او ** خویشتن در باخت آن پروانه‌خو
It burnt his wings, but it complied with him (granted his desire): his throwing (himself into the flame) was very blessed.
پر بسوخت او را ولیکن ساختش ** بس مبارک آمد آن انداختش
That man of happy fortune was like Moses who beheld a fire in the direction of the tree.
همچو موسی بود آن مسعودبخت ** کاتشی دید او به سوی آن درخت
Since the (Divine) favours were plenteously bestowed on him, he (only) fancied it was fire, and really it was the Light.
چون عنایتها برو موفور بود ** نار می‌پنداشت و خود آن نور بود
O son, when you see a man of God, you suppose (that you see) in him the fire of human nature.
مرد حق را چون ببینی ای پسر ** تو گمان داری برو نار بشر
You are coming (to that conclusion) from yourself, and that (human nature) is in you (not in him): the fire and thorns of vain opinion are in this quarter.4370
تو ز خود می‌آیی و آن در تو است ** نار و خار ظن باطل این سو است
He is the tree of Moses and filled with radiance: come, now, call him the Light, do not call him fire.
او درخت موسی است و پر ضیا ** نور خوان نارش مخوان باری بیا
Did not the weaning from this world seem (as) a fire? The pilgrims went (on their way), and that (weaning) was really the Light.
نه فطام این جهان ناری نمود ** سالکان رفتند و آن خود نور بود
Know, then, that the Candle of Religion is always mounting (shining more and more): this is not like the candle of flames.
پس بدان که شمع دین بر می‌شود ** این نه همچون شمع آتشها بود
This (flaming candle) seems to be Light, (but) it burns its friend, while that (Candle of Religion) is fire in appearance, but is (delicious as) roses to (its) visitors.
این نماید نور و سوزد یار را ** و آن بصورت نار و گل زوار را
The former is like a complaisant (friend), but it is a burner, while that (other) is an illuminator of the heart at the moment of union.4375
این چو سازنده ولی سوزنده‌ای ** و آن گه وصلت دل افروزنده‌ای
To those present (with God) the appearance of the spark of pure and worthy Light is luminous, while to those far (from God) it is like fire.
شکل شعله‌ی نور پاک سازوار ** حاضران را نور و دوران را چو نار
The meeting of the lover with the Sadr-i Jahán.
ملاقات آن عاشق با صدر جهان
The man of Bukhárá also cast himself upon candle: because of his passion that suffering had become easy to him.
آن بخاری نیز خود بر شمع زد ** گشته بود از عشقش آسان آن کبد
His burning sighs went up to heaven: kindness (for him) came into the heart of the Sadr-i Jahán,
آه سوزانش سوی گردون شده ** در دل صدر جهان مهر آمده
(Who) said, (communing) with himself at dawn, “O (Thou who art) One, how fareth that distraught wanderer of Ours?
گفته با خود در سحرگه کای احد ** حال آن آواره‌ی ما چون بود
He committed a sin, and We saw (it), but he was not well acquainted with Our mercy.4380
او گناهی کرد و ما دیدیم لیک ** رحمت ما را نمی‌دانست نیک
The sinner’s heart becomes afraid of Us, but in his fear there are a hundred hopes.
خاطر مجرم ز ما ترسان شود ** لیک صد اومید در ترسش بود
I frighten the impudent man who has lost the (right) way: why should I frighten him who is afraid?
من بترسانم وقیح یاوه را ** آنک ترسد من چه ترسانم ورا
Fire is used for the cold pot, not for that (pot) which is boiling over.
بهر دیگ سرد آذر می‌رود ** نه بدان کز جوش از سر می‌رود
I frighten the unafraid by (My) knowledge; I take away the fear of the afraid by (My) clemency.
آمنان را من بترسانم به علم ** خایفان را ترس بردارم به حلم
I am a patcher: I put the patch in (its proper) place; I give drink to every one in due measure.”4385
پاره‌دوزم پاره در موضع نهم ** هر کسی را شربت اندر خور دهم
A man’s inmost consciousness is like the root of a tree; hence his leaves grow from the hard wood.
هست سر مرد چون بیخ درخت ** زان بروید برگهاش از چوب سخت
The leaves grow according to the root, in the tree and in souls and in minds.
درخور آن بیخ رسته برگها ** در درخت و در نفوس و در نهی
From the trees of faithfulness there are wings (that soar) to heaven its root is fast (in the earth), and its branch is in the sky.
برفلک پرهاست ز اشجار وفا ** اصلها ثابت و فرعه فی السما
Since through love grew the wing (that soars) to heaven, how should it not grow in the heart of the Sadr-i Jahán?
چون برست از عشق پر بر آسمان ** چون نروید در دل صدر جهان
Forgiveness of the sin was surging in his heart, for as much as there is a window from each heart to (every other) heart;4390
موج می‌زد در دلش عفو گنه ** که ز هر دل تا دل آمد روزنه
For assuredly there is a window from heart to heart: they are not separate and far (from each other), like two bodies.
که ز دل تا دل یقین روزن بود ** نه جدا و دور چون دو تن بود
The earthenware (basins) of two lamps are not joined, but their light is mingled in (its) passage.
متصل نبود سفال دو چراغ ** نورشان ممزوج باشد در مساغ
No lover, in sooth, is seeking union without his loved one seeking him;
هیچ عاشق خود نباشد وصل‌جو ** که نه معشوقش بود جویای او
But the love of lovers makes the body (thin as) a bowstring, (while) the love of loved ones makes it comely and fat.
لیک عشق عاشقان تن زه کند ** عشق معشوقان خوش و فربه کند