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3
536-585

  • By day they scorched their faces in the sun, by night they were learning the away from the stars.
  • روز روی از آفتابی سوختند ** شب ز اختر راه می‌آموختند

  • The bad road to them seemed good: from (their) delight in the country the road seemed like Paradise.
  • خوب گشته پیش ایشان راه زشت ** از نشاط ده شده ره چون بهشت

  • From sweet-lipped ones (even) bitterness becomes sweet; from the rose-garden (even) thorns become charming.
  • تلخ از شیرین‌لبان خوش می‌شود ** خار از گلزار دلکش می‌شود

  • Colocynth turns into dates (when it comes) from the beloved; the (narrow) house is made (like) spacious fields by the house-mate.
  • حنظل از معشوق خرما می‌شود ** خانه از همخانه صحرا می‌شود

  • Oh, (there is) many a dainty youth that suffers thorns (of anguish) in the hope of (winning) a rose-cheeked moon-like (sweetheart). 540
  • ای بسا از نازنینان خارکش ** بر امید گل‌عذار ماه‌وش

  • Oh, (there is) many a porter, his back torn with wounds for the sake of the moon-faced one to whom he has lost his heart.
  • ای بسا حمال گشته پشت‌ریش ** از برای دلبر مه‌روی خویش

  • The ironsmith has blackened his beauty, that (when) night comes he may kissthe face of (a beloved like) the moon.
  • کرده آهنگر جمال خود سیاه ** تا که شب آید ببوسد روی ماه

  • The merchant (sits), racked, on a bench (in his shop) till nightfall, because (some one tall and slender as) a cypress has taken root in his heart.
  • خواجه تا شب بر دکانی چار میخ ** زانک سروی در دلش کردست بیخ

  • A trader is faring over sea and land: he runs (makes those swift journeys) for live of one who sits at home.
  • تاجری دریا و خشکی می‌رود ** آن بمهر خانه‌شینی می‌دود

  • Whoever has a passion for that which is dead, ‘tis in hope of (gaining) one who has the features of the living. 545
  • هر که را با مرده سودایی بود ** بر امید زنده‌سیمایی بود

  • The carpenter turns his face (attention) to wood, in the hope of rendering service to a fair one whose face is like the moon.
  • آن دروگر روی آورده به چوب ** بر امید خدمت مه‌روی خوب

  • Do thou exert thyself in hope of the Living One who does not become lifeless after a day or two!
  • بر امید زنده‌ای کن اجتهاد ** کو نگردد بعد روزی دو جماد

  • Do not from meanness choose a mean person as thy friend: that friendship in him is borrowed (unessential).
  • مونسی مگزین خسی را از خسی ** عاریت باشد درو آن مونسی

  • If thy friends other than God possess constancy (permanence), where is thy friendship with the mother and father?
  • انس تو با مادر و بابا کجاست ** گر بجز حق مونسانت را وفاست

  • If any one but God is worthy to be relied upon, what has become of thy friendship with thy nurse and tutor? 550
  • انس تو با دایه و لالا چه شد ** گر کسی شاید بغیر حق عضد

  • Thy friendship with the milk and the teat did not endure, thy shyness of (going to) school did not endure.
  • انس تو با شیر و با پستان نماند ** نفرت تو از دبیرستان نماند

  • That (friendship) was a radiance (cast) upon their wall: that sign (of the Sun) went back towards the Sun.
  • آن شعاعی بود بر دیوارشان ** جانب خورشید وا رفت آن نشان

  • On whatsoever thing that radiance may fall, thou becomest in love with that (thing), O brave man.
  • بر هر آن چیزی که افتد آن شعاع ** تو بر آن هم عاشق آیی ای شجاع

  • On whatsoever existent thing thy love (is bestowed), that (thing) is gilded with Divine qualities.
  • عشق تو بر هر چه آن موجود بود ** آن ز وصف حق زر اندود بود

  • When the goldenness has gone to its original source and (only) the copper remains, (thy) nature is surfeited and proceeds to divorce (discard) it. 555
  • چون زری با اصل رفت و مس بماند ** طبع سیر آمد طلاق او براند

  • Withdraw thy foot from that which is gilded by His qualities, do not from ignorance call the base alloy beautiful;
  • از زر اندود صفاتش پا بکش ** از جهالت قلب را کم گوی خوش

  • For in base coin the beauty is borrowed: beneath the comeliness is the substance uncomely.
  • کان خوشی در قلبها عاریتست ** زیر زینت مایه‌ی بی زینتست

  • The gold is going from the face of the false coin into the mine (whence it came): do thou too go towards the Mine to which it is going.
  • زر ز روی قلب در کان می‌رود ** سوی آن کان رو تو هم کان می‌رود

  • The light is going from the wall up to the sun: do thou go to that Sun which ever goes (moves) in proportion (with eternal right and justice).
  • نور از دیوار تا خور می‌رود ** تو بدان خور رو که در خور می‌رود

  • Henceforth take thou the water (that comes) from Heaven, forasmuch as thou hast not found faithfulness in the aqueduct. 560
  • زین سپس پستان تو آب از آسمان ** چون ندیدی تو وفا در ناودان

  • The lure to catch the wolf is (the sheep’s tail; it is) not the place (shop) where the sheep’s tail came from: how should that fierce wolf know the place of provenance?
  • معدن دنبه نباشد دام گرگ ** کی شناسد معدن آن گرگ سترگ

  • They (the Khwaja and his family) imagined (that they would be) gold tied in knots, (so) the deluded (party) were making haste to (reach) the countryside.
  • زر گمان بردند بسته در گره ** می‌شتابیدند مغروران به ده

  • Thus were they going alone, laughing and dancing and caracoling towards the water-wheel.
  • همچنین خندان و رقصان می‌شدند ** سوی آن دولاب چرخی می‌زدند

  • Whenever they saw a bird flying in the direction of the country, (their) patience rent its garments;
  • چون همی‌دیدند مرغی می‌پرید ** جانب ده صبر جامه می‌درید

  • (And) they would kiss joyfully the face of any one who came from the country, from his (the countryman’s) neighbourhood, 565
  • هر که می‌آمد ز ده از سوی او ** بوسه می‌دادند خوش بر روی او

  • Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”
  • گر تو روی یار ما را دیده‌ای ** پس تو جان را جان و ما را دیده‌ای

  • How Majnún petted the dog that lived in Layla's abode.
  • نواختن مجنون آن سگ را کی مقیم کوی لیلی بود

  • (They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:
  • همچو مجنون کو سگی را می‌نواخت ** بوسه‌اش می‌داد و پیشش می‌گداخت

  • He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).
  • گرد او می‌گشت خاضع در طواف ** هم جلاب شکرش می‌داد صاف

  • An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?
  • بوالفضولی گفت ای مجنون خام ** این چه شیدست این که می‌آری مدام

  • A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.” 570
  • پوز سگ دایم پلیدی می‌خورد ** مقعد خود را بلب می‌استرد

  • He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).
  • عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد

  • Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;
  • گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من

  • For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
  • کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این

  • Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
  • همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت

  • It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe. 575
  • او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست

  • The dog that stays in her abode, how should I give a single hair of it to the lions?
  • آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او

  • Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
  • ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام

  • If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
  • گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان

  • When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
  • صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی

  • After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar. 580
  • بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی

  • That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
  • سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم

  • (He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
  • سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان

  • The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
  • از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا

  • (So) in desire for the bait the little birds are merrily flying and running towards that imposture.
  • مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان

  • If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late. 585
  • گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم