Either his labour has been like the labour of the Jews, or the recompense has been connected with (deferred till) the appointed season.
یا که بود آن سعی چون سعی جهود ** یا جزا وابسته‌ی میقات بود
For him ’tis sorrow and misfortune enough that he is without any one (to succour him) in this vale full of blood.
مر ورا درد و مصیبت این بس است ** که درین وادی پر خون بی‌کس است
His eyes are painful, and he sits in a corner, sour-faced and chop-fallen.3525
چشم پر درد و نشسته او به کنج ** رو ترش کرده فرو افکنده لنج
There is no oculist to sympathise with him, nor has he any intelligence that he should find the way to a collyrium.
نه یکی کحال کو را غم خورد ** نیش عقلی که به کحلی پی برد
He is making a (great) effort with (the help of) conjecture and opinion: the matter rests in ‘maybe’ till it turn out well.
اجتهادی می‌کند با حزر و ظن ** کار در بوکست تا نیکو شدن
Far is the road he must travel ere he sees the Beloved, because he does not seek the head; his desire is headship.
زان رهش دورست تا دیدار دوست ** کو نجوید سر رئیسیش آرزوست
At one time he is (engaged) in reproach, saying (to God), ‘The portion allotted to me from this calculation (of mine) is (nothing but) pain.’
ساعتی او با خدا اندر عتاب ** که نصیبم رنج آمد زین حساب
At another time he is (engaged) in a quarrel with his own luck, saying, ‘All (the others) are flying, and we have our wings cut off.’”3530
ساعتی با بخت خود اندر جدال ** که همه پران و ما ببریده بال
Whoever is imprisoned in scent and colour, his spirit is oppressed, (even) though he is (occupied) in (the practice of) asceticism.
هر که محبوس است اندر بو و رنگ ** گرچه در زهدست باشد خوش تنگ
Until he come forth from this narrow resting-place, how should his spirit be happy and his breast expanded (with joy)?
تا برون ناید ازین ننگین مناخ ** کی شود خویش خوش و صدرش فراخ
One should never give a knife or razor to ascetics (living) in solitude before (they have gained the spiritual) revelation,
زاهدان را در خلا پیش از گشاد ** کارد و استره نشاید هیچ داد
Since the anguish of disappointments and the grief (which they feel) would cause them to rip their bellies asunder from (uncontrollable) agitation of mind.
کز ضجر خود را بدراند شکم ** غصه‌ی آن بی‌مرادیها و غم
How Mustafá (Mohammed), on whom be peace, (was about to) cast himself down from Mount Hirá because of his distress at the long delay of Gabriel, on whom be peace, in appearing; and how Gabriel, on whom be peace, showed himself to him, saying, “Do not cast (thyself down), for (great) fortunes are in front of thee.”
قصد انداختن مصطفی علیه‌السلام خود را از کوه حری از وحشت دیر نمودن جبرئیل علیه‌السلام خود را به وی و پیدا شدن جبرئیل به وی کی مینداز کی ترا دولتها در پیش است
Whenever (the sense of) separation (from God) overpowered Mustafá, he would be on the point of casting himself down from the mountain,3535
مصطفی را هجر چون بفراختی ** خویش را از کوه می‌انداختی
Until Gabriel would say to him, “Hark, do it not, for great fortune is (coming) to thee from the Command, Be!”
تا بگفتی جبرئیلش هین مکن ** که ترا بس دولتست از امر کن
(Then) Mustafá would desist from casting (himself down), (till) separation again made an attack (upon him).
مصطفی ساکن شدی ز انداختن ** باز هجران آوریدی تاختن
(Then) again, from grief and sorrow, he would be on the point of throwing himself headlong from the mountain,
باز خود را سرنگون از کوه او ** می‌فکندی از غم و اندوه او
And once more Gabriel would appear in person, saying, “Do it not, O thou peerless (spiritual) king!”
باز خود پیدا شدی آن جبرئیل ** که مکن این ای تو شاه بی‌بدیل
Even thus he would continue until the veil was lifted, so that he gained the pearl (of his desire) from the bosom (of his inmost consciousness).3540
هم‌چنین می‌بود تا کشف حجاب ** تا بیابید آن گهر را او ز جیب
Since people kill themselves on account of any affliction, this (separation from God) is the root of (all) afflictions: how should they endure it?
بهر هر محنت چو خود را می‌کشند ** اصل محنتهاست این چونش کشند
Men are amazed at the Fidá’í, (but) every one of us is a Fidá’í in his behaviour.
از فدایی مردمان را حیرتیست ** هر یکی از ما فدای سیرتیست
Oh, blest is he that has sacrificed his body for the sake of that for which it is worth while to sacrifice one's self.
ای خنک آنک فدا کردست تن ** بهر آن کارزد فدای آن شدن
Inasmuch as every one is devoted to some calling wherein he spends his life and is killed—
هر یکی چونک فدایی فنیست ** کاندر آن ره صرف عمر و کشتنیست
Is killed somewhere (either) in the West or in the East, at which time neither the desiring subject nor the desired object remains (in existence)—3545
کشتنی اندر غروبی یا شروق ** که نه شایق ماند آنگه نه مشوق
After all, this fortunate man is devoted to the calling wherein a hundred lives are (gained) in being killed;
باری این مقبل فدای این فنست ** کاندرو صد زندگی در کشتنست
Its lover and beloved and love are everlastingly prosperous and renowned in both worlds.
عاشق و معشوق و عشقش بر دوام ** در دو عالم بهرمند و نیک‌نام
O my generous friends, have pity on the votaries of passion: ’tis their business to go down to destruction after destruction.
یا کرامی ارحموا اهل الهوی ** شانهم ورد التوی بعد التوی
(The people said), “O Amír, pardon his (the ascetic's) violence: consider his sorrow and ill-fortune,
عفو کن ای میر بر سختی او ** در نگر در درد و بدبختی او
In order that God may pardon thy sins likewise and heap forgiveness on thy faults.3550
تا ز جرمت هم خدا عفوی کند ** زلتت را مغفرت در آکند
Thou hast heedlessly broken many a jug and set thy heart on the hope of pardon.
تو ز غفلت بس سبو بشکسته‌ای ** در امید عفو دل در بسته‌ای
Pardon, that thou mayst win pardon in return: the (Divine) decree splits hairs (is exceedingly scrupulous) in (giving every one his) deserts.”
عفو کن تا عفو یابی در جزا ** می‌شکافد مو قدر اندر سزا
How the Amír answered those neighbours of the ascetic who interceded for him: “Why,” said he, “did he behave (so) impudently and why did he break my jug (of wine)? I will not listen to intercession in this matter, for I have sworn to punish him as he deserves.”
جواب گفتن امیر مر آن شفیعان را و همسایگان زاهد را کی گستاخی چرا کرد و سبوی ما را چرا شکست من درین باب شفاعت قبول نخواهم کرد کی سوگند خورده‌ام کی سزای او را بدهم
The Amír said, “Who is he that he should throw a stone at my jug and break it?
میر گفت او کیست کو سنگی زند ** بر سبوی ما سبو را بشکند
When the fierce lion passes through my quarter, he passes in great affright and with a hundred precautions.
چون گذر سازد ز کویم شیر نر ** ترس ترسان بگذرد با صد حذر
Why did he vex the heart of my slave and put me to shame before my guests?3555
بنده‌ی ما را چرا آزرد دل ** کرد ما را پیش مهمانان خجل
He spilt a beverage that is better than his (own) blood, and now he has fled from me, like women.
شربتی که به ز خون اوست ریخت ** این زمان هم‌چون زنان از ما گریخت
But how shall he save his life from my hand? (Even) suppose that he flies up on high like a bird,
لیک جان از دست من او کی برد ** گیر هم‌چون مرغ بالا بر پرد
I will shoot the arrow of my vengeance at his wings, I will tear out his good-for-nothing wings and feathers.
تیر قهر خویش بر پرش زنم ** پر و بال مردریگش بر کنم
If he enter the hard rock (to escape) from my pursuit, I will drag him forth from the heart of the rock just now.
گر رود در سنگ سخت از کوششم ** از دل سنگش کنون بیرون کشم
I will inflict on his body such a blow as will be a warning to base scoundrels.3560
من برانم بر تن او ضربتی ** که بود قوادکان را عبرتی
Hypocrisy to all and even to me! I will give him and a hundred like him their due at this moment.”
با همه سالوس با ما نیز هم ** داد او و صد چو او این دم دهم
His (the Amír's) bloodthirsty wrath had become a rebel: a fire (of rage) was coming up from his mouth.
خشم خون‌خوارش شده بد سرکشی ** از دهانش می بر آمد آتشی
How the neighbours of the ascetic, who were interceding for him, kissed the hands and feet of the Amír and humbly entreated him a second time.
دو بار دست و پای امیر را بوسیدن و لابه کردن شفیعان و همسایگان زاهد
At the breath of his clamour those intercessors kissed his hands and feet several times,
آن شفیعان از دم هیهای او ** چند بوسیدند دست و پای او
Saying, “O Amír, it does not beseem thee to exact vengeance: if the wine is gone, (yet) thou art delicious without wine.
کای امیر از تو نشاید کین کشی ** گر بشد باده تو بی‌باده خوشی
Wine derives its original substance from thy goodliness; the goodliness of water regrets (its lack of) thy goodliness.3565
باده سرمایه ز لطف تو برد ** لطف آب از لطف تو حسرت خورد
Act royally, forgive him, O merciful one, O generous son of a generous sire and grandsire.
پادشاهی کن ببخشش ای رحیم ** ای کریم ابن الکریم ابن الکریم
Every wine is the slave of this (comely) figure and (fair) cheek (of thine): all the drunken feel envy of thee.
هر شرابی بنده‌ی این قد و خد ** جمله مستان را بود بر تو حسد
Thou hast no need of rosy wine: take leave of (its) rosiness, thou (thyself) art (its) rosiness.
هیچ محتاج می گلگون نه‌ای ** ترک کن گلگونه تو گلگونه‌ای
O thou whose Venus-like countenance is (bright as) the morning sun, O thou of whose colour (all) rosinesses are beggars,
ای رخ چون زهره‌ات شمس الضحی ** ای گدای رنگ تو گلگونه‌ها
The wine that is bubbling invisibly in the jar bubbles thus from longing for thy face.3570
باده کاندر خنب می‌جوشد نهان ** ز اشتیاق روی تو جوشد چنان
O thou who art the whole sea, what wilt thou do with dew? And O thou who art the whole of existence, why art thou seeking non-existence?
ای همه دریا چه خواهی کرد نم ** وی همه هستی چه می‌جویی عدم
O resplendent Moon, what wilt thou do with the dust, O thou beside whose face the moon is pallid?
ای مه تابان چه خواهی کرد گرد ** ای که مه در پیش رویت روی‌زرد