In order that the grace of a Benefactor may come (to thee) and that thy pale face may be reddened by a jewel.
تا که آید لطف بخشایشگری ** سرخ گردد روی زرد از گوهری
Yellowness (paleness) of face is the best of complexions, because it is in expectation of that meeting (with God);
زردی رو بهترین رنگهاست ** زانک اندر انتظار آن لقاست
But the redness on a face that is beaming appears (there) because his (its owner's) soul is content;
لیک سرخی بر رخی که آن لامعست ** بهر آن آمد که جانش قانعست
For (mere) hope makes him lean, pale, and wretched: he is not ill with bodily ailment.
که طمع لاغر کند زرد و ذلیل ** نیست او از علت ابدان علیل
The reason of even (a physician like) Galen becomes distraught when it sees a pale face without (unaccompanied by any symptom of) disease.3630
چون ببیند روی زرد بیسقم ** خیره گردد عقل جالینوس هم
When thou hast fixed thy hope on the Light of Him (God), Mustafá (Mohammed) says (concerning such an one), “His carnal self is abased.”
چون طمع بستی تو در انوار هو ** مصطفی گوید که ذلت نفسه
The shadeless light is beautiful and lofty; the one enclosed in network is (only) the shadow of a sieve.
نور بیسایه لطیف و عالی است ** آن مشبک سایهی غربالی است
Amatores corpus volunt nudum; enervatis nil interest vestisne sit an corpus. [Lovers want to be naked of body; to the impotent what (difference is there between) a (naked) body and (one covered by) a garment?]
عاشقان عریان همیخواهند تن ** پیش عنینان چه جامه چه بدن
The (delicious) bread and dishes of food are (reserved) for the fasters; for the horse-fly what difference is there between the soup and the trivet?
روزهداران را بود آن نان و خوان ** خرمگس را چه ابا چه دیگدان
How the King (Mahmud) requested Ayáz for the second time, saying, “Explain thy case and solve the difficulty felt by the incredulous and censorious; for it is not (like thy) generosity to leave them in perplexity.”
دگربار استدعاء شاه از ایاز کی تاویل کار خود بگو و مشکل منکران را و طاعنان را حل کن کی ایشان را در آن التباس رها کردن مروت نیست
This topic is beyond limit and measure. “Now, O Ayáz, tell of thy ‘states.’3635
این سخن از حد و اندازهست بیش ** ای ایاز اکنون بگو احوال خویش
Thy ‘states’ are from the mine of novelty: how shouldst thou be satisfied with thee vulgar ‘states’?
هست احوال تو از کان نوی ** تو بدین احوال کی راضی شوی
Hark, tell the story of those goodly ‘states’- dust (be thrown) upon the ‘states’ and lessons of the five (elements) and the six (directions)!”
هین حکایت کن از آن احوال خوش ** خاک بر احوال و درس پنج و شش
If the inward “state” is not to be told, (yet) I will tell thee the outward “state” in a word or two,
حال باطن گر نمیآید بگفت ** حال ظاهر گویمت در طاق وجفت
(Namely), that by grace of the Beloved the bitternesses of death were made sweeter than sugar-cane to the soul.
که ز لطف یار تلخیهای مات ** گشت بر جان خوشتر از شکرنبات
If the dust from that sugar-cane should enter the sea, all the bitterness of the sea would become sweet.3640
زان نبات ار گرد در دریا رود ** تلخی دریا همه شیرین شود
Even so a hundred thousand “states” came (hither) and went back to the Unseen, O trusted one.
صدهزار احوال آمد همچنین ** باز سوی غیب رفتند ای امین
Each day’s “state” is not like (that of) the day before: (they are passing) as a rive that hath no obstacle in its course.
حال هر روزی بدی مانند نی ** همچو جو اندر روش کش بند نی
Each day’s joy is of a different kind, each day’s thought makes a different impression.
شادی هر روز از نوعی دگر ** فکرت هر روز را دیگر اثر
Comparison of the human body to a guest-house and of the diverse thoughts to the diverse guests. The gnostic, acquiescing in those thoughts of sorrow or joy, resembles a hospitable person who treats strangers with kindness., like Khalíl (Abraham); for Khalíl’s door was always open to receive his guest with honour— infidel and true believer and trusty and treacherous alike; and he would show a cheerful face to all his guests.
تمثیل تن آدمی به مهمانخانه و اندیشههای مختلف به مهمانان مختلف عارف در رضا بدان اندیشههای غم و شادی چون شخص مهماندوست غریبنواز خلیلوار کی در خلیل باکرام ضیف پیوسته باز بود بر کافر و مومن و امین و خاین و با همه مهمانان روی تازه داشتی
This body, O youth, is a guest house: every morning a new guest comes running (into it).
هست مهمانخانه این تن ای جوان ** هر صباحی ضیف نو آید دوان
Beware, do not say, “This (guest) is a burden to me,” for presently he will fly back into non-existence.3645
هین مگو کین مانند اندر گردنم ** که هم اکنون باز پرد در عدم
Whatsoever comes into thy heart from the invisible world is they guest: entertain it well!
هرچه آید از جهان غیبوش ** در دلت ضیفست او را دار خوش
Story of the guest concerning whom the wife of the master of the house said, “The rain has set in, and our guest is left on our hands.”
حکایت آن مهمان کی زن خداوند خانه گفت کی باران فرو گرفت و مهمان در گردن ما ماند
A guest came to a certain man at a late hour: he (the master of the house) made him (at home) like a collar on the neck.
آن یکی را بیگهان آمد قنق ** ساخت او را همچو طوق اندر عنق
He brought trays of food and showed him every courtesy; on that night there was a feast in their parish.
خوان کشید او را کرامتها نمود ** آن شب اندر کوی ایشان سور بود
The man spoke secretly to his wife, saying, “To-night, mistress, make two beds.”
مرد زن را گفت پنهانی سخن ** که امشب ای خاتون دو جامه خواب کن
Lay our bed towards the door, and lay a bed on the other side for the guest.”3650
پستر ما را بگستر سوی در ** بهر مهمان گستر آن سوی دگر
The wife replied, “I will do (this) service, I shall be glad (to do it). To hear is to obey, O light of mine eyes!”
گفت زن خدمت کنم شادی کنم ** سمع و طاعه ای دو چشم روشنم
The wife laid both the beds and (then) went off to the circumcision feast and stayed there (a long time).
هر دو پستر گسترید و رفت زن ** سوی ختنهسور کرد آنجا وطن
The worthy guest and her husband remained (in the house): the host set before him a dessert of fruit and wine.
ماند مهمان عزیز و شوهرش ** نقل بنهادند از خشک و ترش
Both the excellent men related (to each other) their good and bad experiences (and sat) chatting till midnight.
در سمر گفتند هر دو منتجب ** سرگذشت نیک و بد تا نیم شب
Afterwards the guest, being sleepy and tired of talking, went to the bed that was on the opposite side to the door.3655
بعد از آن مهمان ز خواب و از سمر ** شد در آن پستر که بد آن سوی در
From (a feeling of) shame (delicacy) the husband did not tell him anything or say, “My dear friend, your bed is on this side;
شوهر از خجلت بدو چیزی نگفت ** که ترا این سوست ای جان جای خفت
I have had the bed for you to sleep in laid over there, most noble sir.”
که برای خواب تو ای بوالکرم ** پستر آن سوی دگر افکندهام
(So) the arrangement which he had made with his wife was altered, and the guest lay down on the other side (of the room).
آن قراری که به زن او داده بود ** گشت مبدل و آن طرف مهمان غنود
During the night it began to rain violently in that place, (and continued so long) that they were astonished at the thickness of the clouds.
آن شب آنجا سخت باران در گرفت ** کز غلیظی ابرشان آمد شگفت
(When) the wife came (home), she thought her husband was sleeping towards the door, and the uncle on the other side.3660
زن بیامد بر گمان آنک شو ** سوی در خفتست و آن سو آن عمو
The wife immediately undressed and went to bed and kissed the guest fondly several times.
رفت عریان در لحاف آن دم عروس ** داد مهمان را به رغبت چند بوس
“O worthy man,” said she, “I was afraid (of this), and now that very thing has happened, that very thing has happened, that very thing!
گفت میترسیدم ای مرد کلان ** خود همان آمد همان آمد همان
The mud and rain have stranded thy guest (here): he is left on thy hands like Government soap.
مرد مهمان را گل و باران نشاند ** بر تو چون صابون سلطانی بماند
How can he set out in this rain and mud? He will become a tax upon thy head and soul.”
اندرین باران و گل او کی رود ** بر سر و جان تو او تاوان شود
The guest at once jumped up and said, “O woman, leave off! I have boots, I don't mind the mud.3665
زود مهمان جست و گفت این زن بهل ** موزه دارم غم ندارم من ز گل
I depart. May good be with you! May your spirit during its (earthly) journey never rejoice (even) for a moment,
من روان گشتم شما را خیر باد ** در سفر یک دم مبادا روح شاد
So that it may the sooner go towards its native home! for this (worldly) pleasure waylays (the traveller) on his journey.”
تا که زوتر جانب معدن رود ** کین خوشی اندر سفر رهزن شود
When the distinguished guest started up and went off, the wife was sorry for (having spoken) those unsympathetic words.
زن پشیمان شد از آن گفتار سرد ** چون رمید و رفت آن مهمان فرد
Many a time the wife said to him, “Why, O Amír, if I made a merry jest, don't take offence.”
زن بسی گفتش که آخر ای امیر ** گر مزاحی کردم از طیبت مگیر
The wife's supplication and lament were of no avail: he departed and left them to grieve.3670
سجده و زاری زن سودی نداشت ** رفت و ایشان را در آن حسرت گذاشت
Afterwards the husband and wife clad themselves in blue: they deemed his (radiant) form to be a candle without a basin.
جامه ازرق کرد زان پس مرد و زن ** صورتش دیدند شمعی بیلگن
He was going (on his way), and by that man's candle-light the desert was isolated, like Paradise, from the darkness of night.
میشد و صحرا ز نور شمع مرد ** چون بهشت از ظلمت شب گشته فرد
He (the husband) made his house a guest-house in sorrow and shame for this (calamitous) event.
کرد مهمان خانه خانهی خویش را ** از غم و از خجلت این ماجرا
In the hearts of them both, (coming) by the hidden way, the phantom of the guest was saying continually,
در درون هر دو از راه نهان ** هر زمان گفتی خیال میهمان
“I am the friend of Khadir: I would have scattered a hundred treasures of munificence (over you), but ’twas not your appointed portion.”3675
که منم یار خضر صد گنج و جود ** میفشاندم لیک روزیتان نبود
Comparing the daily thoughts that come into the heart with the new guests who from the beginning of the day alight in the house and behave with arrogance and ill-temper towards the master of the house; and concerning the merit of treating the guest with kindness and of suffering his haughty airs patiently.
تمثیل فکر هر روزینه کی اندر دل آید به مهمان نو کی از اول روز در خانه فرود آید و فضیلت مهماننوازی و ناز مهمان کشیدن و تحکم و بدخویی کند به خداوند خانه