Thou art mightily drunken and senseless and distraught: yesternight on which side hast thou slept, O (my) soul? سخت مست و بی‌خود و آشفته‌ای ** دوش ای جان بر چه پهلو خفته‌ای
Beware, beware! Take heed lest thou utter a breath! First spring up and seek a trusted friend. 4730 هان و هان هش دار بر ناری دمی ** اولا بر جه طلب کن محرمی
Thou art a lover and intoxicated, and thy tongue (is) loosed! —God! God! thou art (like) the camel on the water-spout! عاشق و مستی و بگشاده زبان ** الله الله اشتری بر ناودان
When the tongue tells of His mystery and coquetry, Heaven chants (the prayer), “O Thou that art goodly in covering!” چون ز راز و ناز او گوید زبان ** یا جمیل الستر خواند آسمان
What covering (can there be)? The fire is in the wool cotton whilst thou art covering it up, it is (all the) more manifest. ستر چه در پشم و پنبه آذرست ** تا همی‌پوشیش او پیداترست
When I endeavour to hide His (Love’s) secret, He lifts up His head, like a banner, saying, “Look, here am I!” چون بکوشم تا سرش پنهان کنم ** سر بر آرد چون علم کاینک منم
In despite of me He seizes both my ears, saying, “O scatter-brain, how wilt thou cover it Cover it (if thou canst)!” 4735 رغم انفم گیردم او هر دو گوش ** کای مدمغ چونش می‌پوشی بپوش
I say to Him, “Begone! Though thou hast bubbled up (hast become fervid), (yet) thou art (both) manifest and concealed, like the soul.” گویمش رو گرچه بر جوشیده‌ای ** همچو جان پیدایی و پوشیده‌ای
He says, “This body of mine is imprisoned in the jar, (but) like wine I am clapping hands (making a merry noise) at the banquet.” گوید او محبوس خنبست این تنم ** چون می اندر بزم خنبک می‌زنم
I say to Him, “Go ere thou art put in pawn (confinement) lest the bane of intoxication befall (thee).” گویمش زان پیش که گردی گرو ** تا نیاید آفت مستی برو
He says, “I befriend the day with (my) delicious cup until the evening-prayer. گوید از جام لطیف‌آشام من ** یار روزم تا نماز شام من
When evening comes and steals my cup, I will say to it, ‘Give (it) back, for my evening hath not come.’” 4740 چون بیاید شام و دزدد جام من ** گویمش وا ده که نامد شام من
Hence the Arabs applied the name mudám to wine, because the wine-drinker is never sated. زان عرب بنهاد نام می مدام ** زانک سیری نیست می‌خور را مدام
Love makes the wine of realisation to bubble: He is the cup-bearer to the siddíq (true lover) in secret. عشق جوشد باده‌ی تحقیق را ** او بود ساقی نهان صدیق را
When you seek (the reality) with good help (from God), the water (essence) of the spirit is the wine, and the body is the flagon. چون بجویی تو بتوفیق حسن ** باده آب جان بود ابریق تن
When He increases the wine of His help, the potency of the wine bursts the flagon. چون بیفزاید می توفیق را ** قوت می بشکند ابریق را
The water (the spirit) becomes the Cup-bearer, and the water (is) also the drunken man. Tell not how! And Go best knoweth the right. 4745 آب گردد ساقی و هم مست آب ** چون مگو والله اعلم بالصواب
‘Tis the radiance of the Cup-bearer that entered into the must: the must bubbled up and began to dance and waxed strong. پرتو ساقیست کاندر شیره رفت ** شیره بر جوشید و رقصان گشت و زفت
On this matter, ask the heedless (sceptic), “When did you (ever) see must like this?” اندرین معنی بپرس آن خیره را ** که چنین کی دیده بودی شیره را
To every one who hath knowledge it is (self-evident) without reflection, that together with the person disturbed there is a Disturber. بی تفکر پیش هر داننده هست ** آنک با شوریده شوراننده هست
Story of the lover who had been long separated (from his beloved) and had suffered much tribulation. حکایت عاشقی دراز هجرانی بسیار امتحانی
A certain youth was madly enamoured of a woman: the fortune of union was not granted to him. یک جوانی بر زنی مجنون بدست ** می‌ندادش روزگار وصل دست
Love tortured him exceedingly on the earth: why, in sooth, does Love bear hatred (to the lover) from the first? 4750 بس شکنجه کرد عشقش بر زمین ** خود چرا دارد ز اول عشق کین
Why is Love murderous from the first, so that he who is an outsider runs away? عشق از اول چرا خونی بود ** تا گریزد آنک بیرونی بود
Whenever he sent a messenger to the woman, the messenger because of jealousy would become a highwayman (barring the way against him); چون فرستادی رسولی پیش زن ** آن رسول از رشک گشتی راه‌زن
And if his secretary wrote (a letter to be sent) to the woman, his delegate (messenger) would read the letter (to her) with tashíf; ور بسوی زن نبشتی کاتبش ** نامه را تصحیف خواندی نایبش
And if in good faith he made the zephyr his envoy, that zephyr would be darkened by a (cloud of) dust. ور صبا را پیک کردی در وفا ** از غباری تیره گشتی آن صبا
If he sewed the letter on the wing of a bird, the bird's wing would be burnt by the ardour of the letter. 4755 رقعه گر بر پر مرغی دوختی ** پر مرغ از تف رقعه سوختی
The (Divine) jealousy barred (all) the ways of device and broke the banner of the army of cogitation. راههای چاره را غیرت ببست ** لشکر اندیشه را رایت شکست
At first, expectation was the comforting friend of (his) sorrow; at last, there broke him—who? Even (the same) expectation. بود اول مونس غم انتظار ** آخرش بشکست کی هم انتظار
Sometimes he would say, “This is an irremediable affliction”; sometimes he would say, “No, it is the life of my spirit.” گاه گفتی کین بلای بی‌دواست ** گاه گفتی نه حیات جان ماست
Sometimes (self-) existence would lift up a head from him (appear in him); sometimes he would eat of the fruit of non-existence. گاه هستی زو بر آوردی سری ** گاه او از نیستی خوردی بری
When this (bodily) nature became cold (irksome and useless) to him, the fountain of union (with the beloved) would boil hotly. 4760 چونک بر وی سرد گشتی این نهاد ** جوش کردی گرم چشمه‌ی اتحاد
When he put up with (contented himself with) the unprovidedness of exile, the provision of unprovidedness hastened towards him. چونک با بی‌برگی غربت بساخت ** برگ بی‌برگی به سوی او بتاخت
The wheat-ears of his thought were purged of chaff: he became, like the moon, a guide to the night-travellers. خوشه‌های فکرتش بی‌کاه شد ** شب‌روان را رهنما چون ماه شد
Oh, there is many a parrot that speaks though it is mute; oh, there is many a sweet-spirited one whose face is sour. ای بسا طوطی گویای خمش ** ای بسا شیرین‌روان رو ترش
Go to the graveyard, sit awhile in silence, and behold those eloquent silent ones; رو به گورستان دمی خامش نشین ** آن خموشان سخن‌گو را ببین
But, if you see that their dust is of one colour, (yet) their active (spiritual) state is not uniform. 4765 لیک اگر یکرنگ بینی خاکشان ** نیست یکسان حالت چالاکشان
The fat and flesh of living persons is uniform, (yet) one is sad, another glad. شحم و لحم زندگان یکسان بود ** آن یکی غمگین دگر شادان بود
Until you hear their words, what should you know (of their feelings), inasmuch as their (inward) state is hidden from you? تو چه دانی تا ننوشی قالشان ** زانک پنهانست بر تو حالشان
You may hear words—(cries of) háy, húy; (but) how will you perceive the (inward) state that hath a hundred folds? بشنوی از قال های و هوی را ** کی ببینی حالت صدتوی را
Our (human) figure is uniform, (yet) endued with contrary qualities: likewise their dust is uniform, (yet) their spirits are diverse. نقش ما یکسان بضدها متصف ** خاک هم یکسان روانشان مختلف
Similarly, voices are uniform (as such), (but) one is sorrowful, and another full of charms. 4770 همچنین یکسان بود آوازها ** آن یکی پر درد و آن پر نازها
On the battle-field you may hear the cry of horses; in strolling round (a garden) you may hear the cry of birds. بانگ اسپان بشنوی اندر مصاف ** بانگ مرغان بشنوی اندر طواف
One (voice proceeds) from hate, and another from harmony; one from pain, and another from joy. آن یکی از حقد و دیگر ز ارتباط ** آن یکی از رنج و دیگر از نشاط
Whoever is remote from (ignorant of) their (inward) state, to him the voices are uniform. هر که دور از حالت ایشان بود ** پیشش آن آوازها یکسان بود
One tree is moved by blows of the axe, another tree by the breeze of dawn. آن درختی جنبد از زخم تبر ** و آن درخت دیگر از باد سحر
Much error befell me from (I was greatly deceived by) the worthless pot, because the pot was boiling (while) covered by the lid. 4775 بس غلط گشتم ز دیگ مردریگ ** زانک سرپوشیده می‌جوشید دیگ
The fervour and savour of every one says to you, “Come”— the fervour of sincerity and the fervour of imposture and hypocrisy. جوش و نوش هرکست گوید بیا ** جوش صدق و جوش تزویر و ریا
If you have not the scent (discernment derived) from the soul that recognises the face (reality), go, get for yourself a (spiritual) brain (sense) that recognises the scent. گر نداری بو ز جان روشناس ** رو دماغی دست آور بوشناس
The brain (sense) that haunts yon Rose-garden—’tis it that makes bright the eyes of (all) Jacobs. آن دماغی که بر آن گلشن تند ** چشم یعقوبان هم او روشن کند