Be naughted in my incomparable radiance; else ye will be put to shame before my light.
در شعاع بی‌نظیرم لا شوید ** ورنه پیش نور نم رسوا شوید
For kindness' sake, I disappear every night; (but) how should I depart? I only make a show of departing,680
از کرم من هر شبی غایب شوم ** کی روم الا نمایم که روم
That for a night ye may fly without me like bats, flapping your wings, around this flying-place;
تا شما بی من شبی خفاش‌وار ** پر زنان پرید گرد این مطار
And that, like peacocks, ye may display a (gorgeous) wing, and then become intoxicated and haughty and self-conceited.
هم‌چو طاووسان پری عرضه کنید ** باز مست و سرکش و معجب شوید
Look at your uncouth feet, like the rustic shoon that were (as) a candle to Ayáz.
ننگرید آن پای خود را زشت‌ساز ** هم‌چو چارق کو بود شمع ایاز
At dawn I show my face to reprimand you, lest from egoism ye become (included) among the people of the left hand.”
رو نمایم صبح بهر گوشمال ** تا نگردید از منی ز اهل شمال
Leave that (topic), for that topic is lengthy: (he who is the final cause of) the command “Be!” hath forbidden lengthiness.685
ترک آن کن که درازست آن سخن ** نهی کردست از درازی امر کن
How Mustafá (Mohammed), on whom be peace, made trial of ‘Á’isha, may God be pleased with her, and said, “Why art thou hiding? Do not hide, for the blind man cannot see thee,” in order that it might appear whether ‘Á’isha was acquainted with the secret thoughts of Mustafá, on whom be peace, or whether she was (merely) one who would follow his expressed wishes.
امتحان کردن مصطفی علیه‌السلام عایشه را رضی الله عنها کی چه پنهان می‌شوی پنهان مشو که اعمی ترا نمی‌بیند تا پدید آید کی عایشه رضی الله عنها از ضمیر مصطفی علیه السلام واقف هست یا خود مقلد گفت ظاهرست
The Prophet said by way of trial, “He cannot see thee: do not hide.”
گفت پیغامبر برای امتحان ** او نمی‌بیند ترا کم شو نهان
‘Á’isha made a sign with her hands (as though to say), “(If) he does not see (me), yet I see him.”
کرد اشارت عایشه با دستها ** او نبیند من همی‌بینم ورا
Reason's jealousy of the beauty of the Spirit is (the cause of) this sincere admonition being full of similitudes and allegories.
غیرت عقل است بر خوبی روح ** پر ز تشبیهات و تمثیل این نصوح
Notwithstanding that this Spirit is so hidden, why is Reason so jealous of Him?
با چنین پنهانیی کین روح راست ** عقل بر وی این چنین رشکین چراست
O jealous one, from whom art thou hiding Him whose face is concealed by His light?690
از که پنهان می‌کنی ای رشک‌خو ** آنک پوشیدست نورش روی او
This Sun goes with face uncovered: His face is veiled by the excess of His light.
می‌رود بی‌روی‌پوش این آفتاب ** فرط نور اوست رویش را نقاب
From whom art thou hiding Him, O jealous one? The sun (itself) cannot see a trace of Him.
از که پنهان می‌کنی ای رشک‌ور ** که آفتاب از وی نمی‌بیند اثر
(Reason says), “The jealousy in my body is (all) the greater because I desire to hide Him even from myself.
رشک از آن افزون‌ترست اندر تنم ** کز خودش خواهم که هم پنهان کنم
On account of the fire of fell jealousy I am at war with my own eyes and ears.”
ز آتش رشک گران آهنگ من ** با دو چشم و گوش خود در جنگ من
Since thou hast such a (mighty) jealousy, O my soul and heart, close thy mouth and leave off speaking.695
چون چنین رشکیستت ای جان و دل ** پس دهان بر بند و گفتن را بهل
(Reason says), “If I keep silence, I fear that that Sun will rend the veil and (display Himself) from another quarter.”
ترسم ار خامش کنم آن آفتاب ** از سوی دیگر بدراند حجاب
In (keeping) silence our (inward) speaking (of Him) is (only) made more evident, since the desire (for manifestation) is increased by suppression.
در خموشی گفت ما اظهر شود ** که ز منع آن میل افزون‌تر شود
If the Sea roar, its roaring turns to foam and becomes the surge of “I desired to be known.”
گر بغرد بحر غره‌ش کف شود ** جوش احببت بان اعرف شود
To utter words (concerning Him) is to shut the window (through which He reveals Himself): the very act of expression is the concealment (of Him).
حرف گفتن بستن آن روزنست ** عین اظهار سخن پوشیدنست
Sing, like nightingales, in the presence of the Rose, in order that you may divert them from the scent of the Rose,700
بلبلانه نعره زن در روی گل ** تا کنی مشغولشان از بوی گل
So that their ears will be engaged in (listening to) the song, and their attention will not fly to the face of the Rose.
تا به قل مغشول گردد گوششان ** سوی روی گل نپرد هوششان
Before this Sun, which is exceedingly radiant, every guide is in reality a highway robber.
پیش این خورشید کو بس روشنیست ** در حقیقت هر دلیلی ره‌زنیست
Story of the minstrel who began to sing this ode at the banquet of the Turkish Amír: “Art Thou a rose or a lily or a cypress or a man? I know not. What dost Thou desire from this bewildered one who has lost his heart? I know not”— and how the Turk shouted at him, “Tell of that which you know!”—and the minstrel's reply to the Amír.
حکایت آن مطرب کی در بزم امیر ترک این غزل آغاز کرد گلی یا سوسنی یا سرو یا ماهی نمی‌دانم ازین آشفته‌ی بی‌دل چه می‌خواهی نمی‌دانم و بانگ بر زدن ترک کی آن بگو کی می‌دانی و جواب مطرب امیر را
In the presence of the drunken Turk the minstrel began (to sing of) the mysteries of Alast under the veil of melody—
مطرب آغازید پیش ترک مست ** در حجاب نغمه اسرار الست
“I know not whether Thou art a moon or an idol, I know not what Thou desirest of me.
من ندانم که تو ماهی یا وثن ** من ندانم تا چه می‌خواهی ز من
I know not what service I shall pay Thee, whether I shall keep silence or express Thee in words.705
می‌ندانم که چه خدمت آرمت ** تن زنم یا در عبارت آرمت
’Tis marvellous that Thou art not separate from me, (and yet) where am I, and where Thou, I know not.
این عجب که نیستی از من جدا ** می‌ندانم من کجاام تو کجا
I know not how Thou art drawing me: Thou drawest me now into Thy bosom, now into blood.”
می‌ندانم که مرا چون می‌کشی ** گاه در بر گاه در خون می‌کشی
In this fashion he opened his lips (only) to say “I know not”: he made a tune of “I know not, I know not.”
هم‌چنین لب در ندانم باز کرد ** می‌ندانم می‌ندانم ساز کرد
When (the refrain) “I know not” passed beyond bounds, our Turk was amazed and his heart became sick of this ditty.
چون ز حد شد می‌ندانم از شگفت ** ترک ما را زین حراره دل گرفت
The Turk leaped up and fetched an iron mace to smite the minstrel's head with it on the spot;710
برجهید آن ترک و دبوسی کشید ** تا علیها بر سر مطرب رسید
(But) an officer seized the mace with his hand, saying, “Nay; ’tis wicked to kill the minstrel at this moment.”
گرز را بگرفت سرهنگی بدست ** گفت نه مطرب کشی این دم بدست
He (the Turk) replied, “This endless and countless repetition of his has pounded my nerves: I will pound his head.
گفت این تکرار بی حد و مرش ** کوفت طبعم را بکوبم من سرش
O cuckold, (if) you don't know, don't talk nonsense; and if you do know, play (a tune) to the purpose.
قلتبانا می‌ندانی گه مخور ** ور همی‌دانی بزن مقصود بر
Tell of that which you know, O crazy fool: don't draw out (repeat continually) ‘I know not, I know not.’
آن بگو ای گیج که می‌دانیش ** می‌ندانم می‌ندانم در مکش
(Suppose) I ask, ‘Where do you come from, hypocrite, eh?’ you will say, ‘Not from Balkh, and not from Herát,715
من بپرسم کز کجایی هی مری ** تو بگویی نه ز بلخ و نه از هری
Not from Baghdád and not from Mosul and not from Tiráz’: you will draw out a long journey in (saying) ‘not’ and ‘not.’
نه ز بغداد و نه موصل نه طراز ** در کشی در نی و نی راه دراز
Just say where you come from and escape (from further discussion): in this case it is folly to elaborate the point at issue.
خود بگو من از کجاام باز ره ** هست تنقیح مناط اینجا بله
Or (suppose) I asked, ‘What had you for breakfast?’ you would say, ‘Not wine and not roast-meat,
یا بپرسیدم چه خوردی ناشتاب ** تو بگویی نه شراب و نه کباب
Not qadíd and not tharíd and not lentils’: tell me what you did eat, only (that) and no more.
نه قدید و نه ثرید و نه عدس ** آنچ خوردی آن بگو تنها و بس
Wherefore is this long palaver?” “Because,” said the minstrel, “my object is recondite.720
این سخن‌خایی دراز از بهر چیست ** گفت مطرب زانک مقصودم خفیست
Before (until) you deny (all else), affirmation (of God) evades (you): I denied (everything) in order that you might get a scent of (perceive the means of attaining to) affirmation.
می‌رمد اثبات پیش از نفی تو ** نفی کردم تا بری ز اثبات بو
I play the tune of negation: when you die, death will declare the mystery.
در نوا آرم بنفی این ساز را ** چون بمیری مرگ گوید راز را
[Commentary on his (the Prophet's) saying—peace be upon him!— ‘Die before ye die.’ ‘O friend, die before thy death if thou desirest life; for by so dying Idrís became a dweller in Paradise before (the rest of) us.’]
تفسیر قوله علیه‌السلام موتوا قبل ان تموتوا بمیر ای دوست پیش از مرگ اگر می زندگی خواهی کی ادریس از چنین مردن بهشتی گشت پیش از ما
You have suffered much agony, but you are (still) in the veil, because dying (to self) was the fundamental principle, and you have not fulfilled it.
جان بسی کندی و اندر پرده‌ای ** زانک مردن اصل بد ناورده‌ای
Your agony is not finished till you die: you cannot reach the roof without completing the ladder.
تا نمیری نیست جان کندن تمام ** بی‌کمال نردبان نایی به بام
When two rungs out of a hundred are wanting, the striver will be forbidden to (set foot on) the roof.725
چون ز صد پایه دو پایه کم بود ** بام را کوشنده نامحرم بود
When the rope lacks one ell out of a hundred, how should the water go from the well into the bucket?
چون رسن یک گز ز صد گز کم بود ** آب اندر دلو از چه کی رود
O Amír, you will not experience the wreck of this ship (of self-existence) till you put into it the last mann.
غرق این کشتی نیابی ای امیر ** تا بننهی اندرو من الاخیر
Know that the last mann is fundamental, for it is (like) the (piercing) star that rises at night: it wrecks the ship of evil suggestion and error.
من آخر اصل دان کو طارقست ** کشتی وسواس و غی را غارقست