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6
217-266

  • (Then), like the Fellows of the Cave, I shall browse on the orchard of Bounty— not awake, nay, they are asleep.
  • هم‌چو آن اصحاب کهف از باغ جود  ** می‌چرم ایقاظ نی بل هم رقود 

  • I shall recline on the right or on the left, I shall not roll save involuntarily, like a ball,
  • خفته باشم بر یمین یا بر یسار  ** برنگردم جز چو گو بی‌اختیار 

  • Just as Thou, O Lord of the Judgement, turnest me over either to the right or to the left.
  • هم به تقلیب تو تا ذات الیمین  ** یا سوی ذات الشمال ای رب دین 

  • Hundreds of thousands of years I was flying (to and fro) involuntarily, like the motes in the air. 220
  • صد هزاران سال بودم در مطار  ** هم‌چو ذرات هوا بی‌اختیار 

  • If I have forgotten that time and state, (yet) the migration in sleep (to the spiritual world) recalls it to my memory.
  • گر فراموشم شدست آن وقت و حال  ** یادگارم هست در خواب ارتحال 

  • (Every night) I escape from this four-branched cross and spring away from this (confined) halting-place into the (spacious) pasture of the spirit.
  • می‌رهم زین چارمیخ چارشاخ  ** می‌جهم در مسرح جان زین مناخ 

  • From the nurse, Sleep, I suck the milk of those bygone days of mine, O Lord.
  • شیر آن ایام ماضیهای خود  ** می‌چشم از دایه‌ی خواب ای صمد 

  • All the (people in the) world are fleeing from their free-will and (self-)existence to their drunken (unconscious) side.
  • جمله عالم ز اختیار و هست خود  ** می‌گریزد در سر سرمست خود 

  • In order that for awhile they may be delivered from sobriety (consciousness), they lay upon themselves the opprobrium of wine and minstrelsy. 225
  • تا دمی از هوشیاری وا رهند  ** ننگ خمر و زمر بر خود می‌نهند 

  • All know that this existence is a snare, that volitional thought and memory are a hell.
  • جمله دانسته کای این هستی فخ است  ** فکر و ذکر اختیاری دوزخ است 

  • They are fleeing from selfhood into selflessness either by means of intoxication or by means of (some engrossing) occupation, O well-conducted man.
  • می‌گریزند از خودی در بیخودی  ** یا به مستی یا به شغل ای مهتدی 

  • Thou (O God) drawest the soul back from that state of not-being because it entered into unconsciousness without Thy command.
  • نفس را زان نیستی وا می‌کشی  ** زانک بی‌فرمان شد اندر بیهشی 

  • Neither for the Jinn (genies) nor for mankind is it (possible) to pierce through the prison of the regions of the temporal world.
  • لیس للجن و لا للانس ان  ** ینفذوا من حبس اقطار الزمن 

  • There is no piercing through the cavities of the highest heavens save by the power of Guidance. 230
  • لا نفوذ الا بسلطان الهدی  ** من تجاویف السموات العلی 

  • There is no guidance save by a power that preserves the spirit of the devout from the keepers of the shooting stars.
  • لا هدی الا بسلطان یقی  ** من حراس الشهب روح المتقی 

  • There is no way (admittance) for any one, till he become naughted, into the audience-chamber of (Divine) Majesty.
  • هیچ کس را تا نگردد او فنا  ** نیست ره در بارگاه کبریا 

  • What is the means of ascension to Heaven? This not-being. Not-being is the creed and religion of the lovers (of God).
  • چیست معراج فلک این نیستی  ** عاشقان را مذهب و دین نیستی 

  • From self-abasement in the way of Love the fur jacket and rustic shoon became the prayer-niche of Ayáz.
  • پوستین و چارق آمد از نیاز  ** در طریق عشق محراب ایاز 

  • Even though he was beloved by the king (Mahmúd), and was charming and beauteous outwardly and inwardly— 235
  • گرچه او خود شاه را محبوب بود  ** ظاهر و باطن لطیف و خوب بود 

  • (For) he had become devoid of any arrogance or ostentation or malice, and his face was a mirror for the beauty of the king—
  • گشته بی‌کبر و ریا و کینه‌ای  ** حسن سلطان را رخش آیینه‌ای 

  • (Yet ’twas only) because he was far removed from his (self-) existence, (that) the end of his affair was praiseworthy.
  • چونک از هستی خود او دور شد  ** منتهای کار او محمود بد 

  • The steadfastness of Ayáz was all the firmer forasmuch as he was taking (those) precautions in fear of arrogance.
  • زان قوی‌تر بود تمکین ایاز  ** که ز خوف کبر کردی احتراز 

  • He had been purified, and he had come and smitten the neck of (had beheaded) arrogance and selfishness.
  • او مهذب گشته بود و آمده  ** کبر را و نفس را گردن زده 

  • He was practising these devices either for the purpose of instructing (others) or for the sake of some principle of wisdom far removed from fear; 240
  • یا پی تعلیم می‌کرد آن حیل  ** یا برای حکمتی دور از وجل 

  • Or (perhaps) the sight of his rustic shoon pleased him because (self-)existence is a shutter against the breeze of not-being,
  • یا که دید چارقش زان شد پسند  ** کز نسیم نیستی هستیست بند 

  • (And he looked at them) in order that the charnel-house which is (built) on not-being might open, and that he might feel the breeze of vitality and life.
  • تا گشاید دخمه کان بر نیستیست  ** تا بیاید آن نسیم عیش و زیست 

  • The wealth and riches and silks of this travellers' halt are a chain on the light-footed spirit.
  • ملک و مال و اطلس این مرحله  ** هست بر جان سبک‌رو سلسله 

  • The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
  • سلسله‌ی زرین بدید و غره گشت  ** ماند در سوراخ چاهی جان ز دشت 

  • Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty). 245
  • صورتش جنت به معنی دوزخی  ** افعیی پر زهر و نقشش گل رخی 

  • Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).
  • گرچه مؤمن را سقر ندهد ضرر  ** لیک هم بهتر بود زانجا گذر 

  • Although Hell keeps its torment far from him, yet in any case Paradise is better for him.
  • گرچه دوزخ دور دارد زو نکال  ** لیک جنت به ورا فی کل حال 

  • O ye deficient (in understanding), beware of this rose-cheeked one who at the time of intercourse becomes (like) a hell.
  • الحذر ای ناقصان زین گلرخی  ** که بگاه صحبت آمد دوزخی 

  • Story of the Hindú slave who had secretly fallen in love with his master's daughter. On learning that the girl was betrothed to the son of a nobleman, the slave sickened and began to waste away. No physician could diagnose his malady, and he (the slave) durst not tell.
  • حکایت غلام هندو کی به خداوندزاده‌ی خود پنهان هوای آورده بود چون دختر را با مهتر زاده‌ای عقد کردند غلام خبر یافت رنجور شد و می‌گداخت و هیچ طبیب علت او را در نمی‌یافت و او را زهره‌ی گفتن نه 

  • A certain Khwája had a Hindú slave whom he had educated and enlivened (with knowledge).
  • خواجه‌ای را بود هندو بنده‌ای  ** پروریده کرده او را زنده‌ای 

  • He had taught him science and all polite accomplishments; he had lighted the candle of erudition in his heart. 250
  • علم و آدابش تمام آموخته  ** در دلش شمع هنر افروخته 

  • That beneficent man had brought him up indulgently from childhood in the lap of kindness.
  • پروریدش از طفولیت به ناز  ** در کنار لطف آن اکرام‌ساز 

  • This Khwája had also a fair daughter, silver-limbed, lovely, and of excellent disposition.
  • بود هم این خواجه را خوش دختری  ** سیم‌اندامی گشی خوش‌گوهری 

  • When the girl had almost reached womanhood, the suitors (for her hand) were offering heavy dowries,
  • چون مراهق گشت دختر طالبان  ** بذل می‌کردند کابین گران 

  • And there was continually coming to him (the Khwája) from every nobleman a wooer to ask for the girl (in marriage).
  • می‌رسیدش از سوی هر مهتری  ** بهر دختر دم به دم خوزه‌گری 

  • The Khwája said (to himself), “Wealth has no permanence: it comes in the morning, and at night it goes in all directions (is scattered to the winds). 255
  • گفت خواجه مال را نبود ثبات  ** روز آید شب رود اندر جهات 

  • Physical beauty too has no importance, for a (rosy) face is made yellow (pale) by a single thorn-scratch.
  • حسن صورت هم ندارد اعتبار  ** که شود رخ زرد از یک زخم خار 

  • Noble birth also is of small account, for he (such an one) is befooled by money and horses.”
  • سهل باشد نیز مهترزادگی  ** که بود غره به مال و بارگی 

  • Oh, there is many a nobleman's son who in riot and mischief has disgraced his father by his wicked deeds.
  • ای بسا مهتربچه کز شور و شر  ** شد ز فعل زشت خود ننگ پدر 

  • Do not court a man full of talent either, (even) if he be exquisite (in that respect), and take a warning from (the example of) Iblís.
  • پر هنر را نیز اگر باشد نفیس  ** کم پرست و عبرتی گیر از بلیس 

  • He (Iblís) had knowledge, (but) since he had not religious love, he beheld in Adam nothing but a figure of clay. 260
  • علم بودش چون نبودش عشق دین  ** او ندید از آدم الا نقش طین 

  • Though you may know (all) the minutiae of knowledge, O trustworthy (scholar), not by that (means) will your two (inward) eyes that discern the invisible be opened.
  • گرچه دانی دقت علم ای امین  ** زانت نگشاید دو دیده‌ی غیب‌بین 

  • He (the scholar) sees nothing but a turban and beard: he asks the announcer (for information) about his (the stranger's) merits and demerits.
  • او نبیند غیر دستاری و ریش  ** از معرف پرسد از بیش و کمیش 

  • (But) you, O knower (of God), have no need of the announcer: you see for yourself, for you are the rising light.
  • عارفا تو از معرف فارغی  ** خود همی‌بینی که نور بازغی 

  • The (only) thing that matters is fear of God and religion and piety, of which the result is happiness in both worlds.
  • کار تقوی دارد و دین و صلاح  ** که ازو باشد بدو عالم فلاح 

  • He (the Khwája) chose a pious son-in-law who was the pride of the whole clan and stock. 265
  • کرد یک داماد صالح اختیار  ** که بد او فخر همه خیل و تبار 

  • Then the women said, “He has no riches, he has neither nobility nor beauty nor independence.”
  • پس زنان گفتند او را مال نیست  ** مهتری و حسن و استقلال نیست