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5
4058-4107

  • Like Joseph to whom at the bottom of the well his ultimate fortunes was revealed by God.
  • هم‌چو یوسف که درون قعر چاه  ** کشف شد پایان کارش از اله 

  • To whomsoever He (God) has announced victory and triumph —to him success and unsuccess are one.
  • هر که را فتح و ظفر پیغام داد  ** پیش او یک شد مراد و بی‌مراد 

  • To whomsoever the favour of the Friend has become a surety —what fear should he have of defeat and (painful) combat 4060
  • هر که پایندان وی شد وصل یار  ** او چه ترسد از شکست و کارزار 

  • When it has become certain to him that he will checkmate (his Opponent), the loss of his horse (knight) and elephant (bishop) is a trifle to him
  • چون یقین گشتش که خواهد کرد مات  ** فوت اسپ و پیل هستش ترهات 

  • If his horse be taken by any one who desires to take the horse, let the horse go; (for) is not he (by God’s help), the winner?
  • گر برد اسپش هر آنک اسپ‌جوست  ** اسپ رو گو نه که پیش آهنگ اوست 

  • How should there be an affinity between a man and a horse? His love for the horse is (only) for the purpose of getting in front (of others).
  • مرد را با اسپ کی خویشی بود  ** عشق اسپش از پی پیشی بود 

  • Do not endure all this anguish for the sake of (mere) forms: grasp the reality without (suffering) headache on account of a form.
  • بهر صورتها مکش چندین زحیر  ** بی‌صداع صورتی معنی بگیر 

  • The ascetic feels anxiety concerning his latter end: (he considers) what will be his plight on the Day of Reckoning; 4065
  • هست زاهد را غم پایان کار  ** تا چه باشد حال او روز شمار 

  • (But) the gnostics, having become conscious of the beginning, are free from anxiety and (care for) the ultimate conditions.
  • عارفان ز آغاز گشته هوشمند  ** از غم و احوال آخر فارغ‌اند 

  • (Formerly) the gnostic had the same fear and hope (as the ascetic), (but) his knowledge of the past devoured both those (feelings).
  • بود عارف را همین خوف و رجا  ** سابقه‌دانیش خورد آن هر دو را 

  • He perceived that in the past he had sown pulse: he knows what the produce will be.
  • دید کو سابق زراعت کرد ماش  ** او همی‌داند چه خواهد بود چاش 

  • He is a gnostic and has been delivered from fear and dread: the sword of God has cut lamentation asunder
  • عارفست و باز رست از خوف و بیم  ** های هو را کرد تیغ حق دو نیم 

  • (Formerly) he had from God (feelings of) fear and hope: the fear has passed away and the hope has come into clear view. 4070
  • بود او را بیم و اومید از خدا  ** خوف فانی شد عیان گشت آن رجا 

  • When he (Ayáz) broke that choice pearl, thereupon from the Amirs arose a hundred clamours and outcries—
  • چون شکست او گوهر خاص آن زمان  ** زان امیران خاست صد بانگ و فغان 

  • “What recklessness is this! By God, whoever has broken this luminous pearl is an infidel”—
  • کین چه بی‌باکیست والله کافرست  ** هر که این پر نور گوهر را شکست 

  • And (yet) the whole company (of Amirs) in their ignorance and blindness had broken the pearl of the King’s command.
  • وآن جماعت جمله از جهل و عما  ** در شکسته در امر شاه را 

  • The precious pearl, the product of love and affection—why was it (ever) veiled from hearts like those?
  • قیمتی گوهر نتیجه‌ی مهر و ود  ** بر چنان خاطر چرا پوشیده شد 

  • How the Amirs reviled Ayáz, saying, “Why did he break it?” and how Ayáz answered them.
  • تشنیع زدن امرا بر ایاز کی چرا شکستش و جواب دادن ایاز ایشان را 

  • Ayáz said, “O renowned princes, is the King’s command more precious or the pearl? 4075
  • گفت ایاز ای مهتران نامور  ** امر شه بهتر به قیمت یا گهر 

  • In your eyes is the command of the sovereign or this goodly pearl superior? For God’s sake (tell me that)!
  • امر سلطان به بود پیش شما  ** یا که این نیکو گهر بهر خدا 

  • O ye whose gaze is (fixed) upon the pearl, not upon the King, the ghoul is your object of desire, not the highway.
  • ای نظرتان بر گهر بر شاه نه  ** قبله‌تان غولست و جاده‌ی راه نه 

  • I will never avert my gaze from the King, I will not turn my face towards a stone, like the polytheist.
  • من ز شه بر می‌نگردانم بصر  ** من چو مشرک روی نارم با حجر 

  • Devoid of the (spiritual) pearl is the soul that prefers a coloured stone and puts my King behind.”
  • بی‌گهر جانی که رنگین سنگ را  ** برگزیند پس نهد شاه مرا 

  • Turn thy back towards the rose-colored doll, lose thy reason in Him who bestows the colour. 4080
  • پشت سوی لعبت گل‌رنگ کن  ** عقل در رنگ‌آورنده دنگ کن 

  • Come into the river (of reality), dash the pitcher (of phenomenal form) against the stone, set fire to (mere) scent and colour.
  • اندر آ در جو سبو بر سنگ زن  ** آتش اندر بو و اندر رنگ زن 

  • If thou art not one of the brigands on the Way of the Religion, do not be addicted, like women, to colour and scent.
  • گر نه‌ای در راه دین از ره‌زنان  ** رنگ و بو مپرست مانند زنان 

  • Those princes cast down their heads, craving with (all) their soul to be excused for that (act of) forgetfulness.
  • سر فرود انداختند آن مهتران  ** عذرجویان گشه زان نسیان به جان 

  • At that moment from the heart of each one (of them) two hundred sighs were going (up), like a (great) smoke, to heaven.
  • از دل هر یک دو صد آه آن زمان  ** هم‌چو دودی می‌شدی تا آسمان 

  • The King made a sign to the ancient executioner, as though to say, "Remove these vile wretches from my seat of honour. 4085
  • کرد اشارت شه به جلاد کهن  ** که ز صدرم این خسان را دور کن 

  • How are these vile wretches worthy of my seat of honour, when they break my command for the sake of a stone?
  • این خسان چه لایق صدر من‌اند  ** کز پی سنگ امر ما را بشکنند 

  • For the sake of a coloured stone my command is held contemptible and cheap by evil-doers like these.”
  • امر ما پیش چنین اهل فساد  ** بهر رنگین سنگ شد خوار و کساد 

  • How the King was about to kill the Amirs, and how Ayáz made intercession before the royal throne, saying, “‘Tis better to forgive.”
  • قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی 

  • Then Ayáz, who was abounding in love, sprang up and ran to the throne of that mighty Sultan.
  • پس ایاز مهرافزا بر جهید  ** پیش تخت آن الغ سلطان دوید 

  • He made a prostration and spoke with bated breath, saying, "O Emperor at whom the celestial sphere is astounded,
  • سجده‌ای کرد و گلوی خود گرفت  ** کای قبادی کز تو چرخ آرد شگفت 

  • O Humá from whom (all) humá’s have (their) auspiciousness, and every man (his) generosity, 4090
  • ای همایی که همایان فرخی  ** از تو دارند و سخاوت هر سخی 

  • O Noble One before whose self-sacrifice (all) acts of nobility in the world are hidden (eclipsed) and disappear,
  • ای کریمی که کرمهای جهان  ** محو گردد پیش ایثارت نهان 

  • O Lovely One whom the red rose beheld and tore its shirt in shame,
  • ای لطیفی که گل سرخت بدید  ** از خجالت پیرهن را بر درید 

  • Forgiveness (itself) is fully content with thy forgivingness: because of thy pardon the foxes prevail over the lion.
  • از غفوری تو غفران چشم‌سیر  ** روبهان بر شیر از عفو تو چیر 

  • Whosoever treats thy command with insolence, whom should he have to support him except thy pardon?
  • جز که عفو تو کرا دارد سند  ** هر که با امر تو بی‌باکی کند 

  • The heedlessness and irreverence of these sinners arise from the abundance of thy pardon (clemency), O mine of pardon." 4095
  • غفلت و گستاخی این مجرمان  ** از وفور عفو تست ای عفولان 

  • Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .
  • دایما غفلت ز گستاخی دمد  ** که برد تعظیم از دیده رمد 

  • The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.
  • غفلت و نسیان بد آموخته  ** ز آتش تعظیم گردد سوخته 

  • Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.
  • هیبتش بیداری و فطنت دهد  ** سهو نسیان از دلش بیرون جهد 

  • Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.
  • وقت غارت خواب ناید خلق را  ** تا بنرباید کسی زو دلق را 

  • Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat? 4100
  • خواب چون در می‌رمد از بیم دلق  ** خواب نسیان کی بود با بیم حلق 

  • (The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,
  • لاتاخذ ان نسینا شد گواه  ** که بود نسیان بوجهی هم گناه 

  • Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him
  • زانک استکمال تعظیم او نکرد  ** ورنه نسیان در نیاوردی نبرد 

  • Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);
  • گرچه نسیان لابد و ناچار بود  ** در سبب ورزیدن او مختار بود 

  • For he showed remissness in his  feelings of reverence, so that forgetfulness was born or negligence and trespass.
  • که تهاون کرد در تعظیمها  ** تا که نسیان زاد یا سهو و خطا 

  • (‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself” 4105
  • هم‌چو مستی کو جنایتها کند  ** گوید او معذور بودم من ز خود 

  • “But,” says he (the other) to him, “the cause (of your sin), (consisting) in the loss of that power to choose, proceeded from you, O evil-doer.
  • گویدش لیکن سبب ای زشتکار  ** از تو بد در رفتن آن اختیار 

  • Your senselessness did not come of itself, you invited it; your power to choose did not go of itself, you drove it away.
  • بی‌خودی نامد بخود تش خواندی  ** اختیارت خود نشد تش راندی