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3
4615-4664

  • Now listen, for the lover is coming whom Love bound with a cord of palm-fibre. 4615
  • گوش دار اکنون که عاشق می‌رسد ** بسته عشق او را به حبل من مسد

  • When he beheld the countenance of the Sadr-i Jahán, you might say the bird, his spirit, flew out of his body.
  • چون بدید او چهره‌ی صدر جهان ** گوییا پریدش از تن مرغ جان

  • His body fell like dry wood: his vital spirit became cold from the crown of his head to his toes.
  • همچو چوب خشک افتاد آن تنش ** سرد شد از فرق جان تا ناخنش

  • Whatsoever they applied of incense and rose-water, he neither stirred nor spoke.
  • هرچه کردند از بخور و از گلاب ** نه بجنبید و نه آمد در خطاب

  • When the King saw his saffron-coloured (pallid) face, he dismounted from his steed (and came) towards him.
  • شاه چون دید آن مزعفر روی او ** پس فرود آمد ز مرکب سوی او

  • He said, “The lover hotly seeks the beloved: when the beloved comes, the lover is gone.” 4620
  • گفت عاشق دوست می‌جوید بتفت ** چونک معشوق آمد آن عاشق برفت

  • Thou art a lover of God, and God is such that when He comes there is not a single hair of thee (remaining).
  • عاشق حقی و حق آنست کو ** چون بیاید نبود از تو تای مو

  • At that look (of His) a hundred like thee vanish away: me-thinks, sire, thou art in love with self-naughting .
  • صد چو تو فانیست پیش آن نظر ** عاشقی بر نفی خود خواجه مگر

  • Thou art a shadow and in love with the sun: the sun comes, the shadow is naughted speedily.
  • سایه‌ای و عاشقی بر آفتاب ** شمس آید سایه لا گردد شتاب

  • How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.
  • داد خواستن پشه از باد به حضرت سلیمان علیه السلام

  • The gnat came from the garden and the grass, and the gnat began to demand justice from Solomon,
  • پشه آمد از حدیقه وز گیاه ** وز سلیمان گشت پشه دادخواه

  • Saying, “O Solomon, thou dealest out justice to the devils and the children of men and the Jinn. 4625
  • کای سلیمان معدلت می‌گستری ** بر شیاطین و آدمی‌زاد و پری

  • Bird and fish are under the protection of thy justice: who is the lost one whom thy bounty hath not sought out?
  • مرغ و ماهی در پناه عدل تست ** کیست آن گم‌گشته کش فضلت نجست

  • Give justice to us, for we are very miserable: we are deprived of the orchard and the rose-garden.
  • داد ده ما را که بس زاریم ما ** بی‌نصیب از باغ و گلزاریم ما

  • The difficulties of every weakling are solved by thee: the gnat in sooth is the (proverbial) similitude for weakness.
  • مشکلات هر ضعیفی از تو حل ** پشه باشد در ضعیفی خود مثل

  • We are celebrated for weakness and frailty: thou art celebrated for kindness and care of the lowly.
  • شهره ما در ضعف و اشکسته‌پری ** شهره تو در لطف و مسکین‌پروری

  • O thou who hast reached the limit in (traversing) the stages of Power, (while) we have reached the limit in failure and aberration, 4630
  • ای تو در اطباق قدرت منتهی ** منتهی ما در کمی و بی‌رهی

  • Do justice, relieve us from this sorrow, take our hand (to help us), O thou whose hand is the hand of God.”
  • داد ده ما را ازین غم کن جدا ** دست گیر ای دست تو دست خدا

  • Then Solomon said, “O seeker of equity, tell (me), against whom art thou demanding justice and equity?
  • پس سلیمان گفت ای انصاف‌جو ** داد و انصاف از که میخواهی بگو

  • Who is the oppressor that in (his) insolence has done thee injury and scratched thy face?
  • کیست آن کالم که از باد و بروت ** ظلم کردست و خراشیدست روت

  • Oh, wonderful! Where, in Our epoch, is the oppressor that is not in Our prison and chains?
  • ای عجب در عهد ما ظالم کجاست ** کو نه اندر حبس و در زنجیر ماست

  • When We were born, on that day Injustice died: who, then, hath produced (committed) in Our epoch an act of injustice? 4635
  • چونک ما زادیم ظلم آن روز مرد ** پس بعهد ما کی ظلمی پیش برد

  • When the light dawned, the darkness vanished: darkness is the origin and support of injustice.
  • چون بر آمد نور ظلمت نیست شد ** ظلم را ظلمت بود اصل و عضد

  • Look, (some of) the devils are doing work and service; the others are bound in shackles and bonds.
  • نک شیاطین کسب و خدمت می‌کنند ** دیگران بسته باصفادند و بند

  • The origin of the injustice of the oppressors was from the devil: the devil is in bondage: how did violence appear?
  • اصل ظلم ظالمان از دیو بود ** دیو در بندست استم چون نمود

  • (The Divine Will uttered in) ‘Be, and it was’ hath bestowed the kingdom on Us, that the people may not cry out in lament to Heaven;
  • ملک زان دادست ما را کن فکان ** تا ننالد خلق سوی آسمان

  • That burning sighs may not soar upward; that the sky and the stars may not be shaken; 4640
  • تا به بالا بر نیاید دودها ** تا نگردد مضطرب چرخ و سها

  • That the empyrean may not tremble at the orphan's wail; that no (living) soul may be marred by violence.
  • تا نلرزد عرش از ناله یتیم ** تا نگردد از ستم جانی سقیم

  • We established a law (of justice) throughout the kingdoms (of the earth), to the end that no (cry of) ‘O Lord!’ should go up to the skies.
  • زان نهادیم از ممالک مذهبی ** تا نیاید بر فلکها یا ربی

  • O oppressed one, do not look to Heaven, for thou hast a heavenly king in the temporal world.”
  • منگر ای مظلوم سوی آسمان ** کاسمانی شاه داری در زمان

  • The gnat said, “My appeal is against the hand (might) of the Wind, for he opened the two hands of oppression against us.
  • گفت پشه داد من از دست باد ** کو دو دست ظلم بر ما بر گشاد

  • Through his oppression we are in sore straits: with closed lips we are drinking blood (suffering torment) from him.” 4645
  • ما ز ظلم او به تنگی اندریم ** با لب بسته ازو خون می‌خوریم

  • How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
  • امرکردن سلیمان علیه السلام پشه‌ی متظلم را به احضار خصم به دیوان حکم

  • Then Solomon said, “O thou with the pretty voice, it behoves thee to hearken with (all thy) soul to the command of God.
  • پس سلیمان گفت ای زیبادوی ** امر حق باید که از جان بشنوی

  • God hath said to me, ‘Beware, O Judge! Do not hear one litigant without the other litigant.
  • حق به من گفتست هان ای دادور ** مشنو از خصمی تو بی خصمی دگر

  • Until both litigants come into the presence, the truth does not come to light before the judge.
  • تانیاید هر دو خصم اندر حضور ** حق نیاید پیش حاکم در ظهور

  • If the (one) litigant alone raise a hundred clamours, beware, beware! Do not accept his word without (hearing) his adversary.’
  • خصم تنها گر بر آرد صد نفیر ** هان و هان بی خصم قول او مگیر

  • I dare not avert my face from the (Divine) command. Go, bring thy adversary before me.” 4650
  • من نیارم رو ز فرمان تافتن ** خصم خود را رو بیاور سوی من

  • It (the gnat) said, “Thy words are an argument (conclusive) and sound. My adversary is the Wind, and he is in thy jurisdiction.”
  • گفت قول تست برهان و درست ** خصم من بادست و او در حکم تست

  • The King shouted, “O East-wind, the gnat complains of thy injustice: come!
  • بانگ زد آن شه که ای باد صبا ** پشه افغان کرد از ظلمت بیا

  • Hark, come face to face with thy adversary and reply to thy adversary and rebut thy opponent.”
  • هین مقابل شو تو و خصم و بگو ** پاسخ خصم و بکن دفع عدو

  • When the Wind heard (the summons), he came very rapidly: the gnat at once took to flight.
  • باد چون بشنید آمد تیز تیز ** پشه بگرفت آن زمان راه گریز

  • Then Solomon said, “O gnat, where (art thou going)? Stop, that I may pass judgement on (you) both.” 4655
  • پس سلیمان گفت ای پشه کجا ** باش تا بر هر دو رانم من قضا

  • It (the gnat) answered, “O King, my death is from his being: verily, this day of mine is black from his smoke.
  • گفت ای شه مرگ من از بود اوست ** خود سیاه این روز من از دود اوست

  • Since he has come, where shall I find rest? for he wrings the (vital) breath out of my body.”
  • او چو آمد من کجا یابم قرار ** کو بر آرد از نهاد من دمار

  • Even such is the seeker of the Court of God: when God comes, the seeker is naughted.
  • همچنین جویای درگاه خدا ** چون خدا آمد شود جوینده لا

  • Although that union (with God) is immortality on immortality, yet at first that immortality (baqá) consists in dying to self (faná).
  • گرچه آن وصلت بقا اندر بقاست ** لیک ز اول آن بقا اندر فناست

  • The reflexions that are seeking the Light are naughted when His Light appears. 4660
  • سایه‌هایی که بود جویای نور ** نیست گردد چون کند نورش ظهور

  • How should the reason remain when He bids it go?Everything is perishing except His Face.
  • عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه

  • Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!
  • هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست

  • In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.
  • اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست

  • How the Beloved caressed the senseless lover, that he might return to his senses.
  • نواختن معشوق عاشق بیهوش را تا به هوش باز آید

  • The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.
  • می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان