How Ayáz deemed himself culpable

How Ayáz deemed himself culpable

How Ayáz deemed himself culpable for thus acting as intercessor and begged pardon for this offence and deemed himself culpable for begging pardon; and this self-abasement arises from knowledge of the majesty of the King; for (the Prophet hath said), ‘I know God better than you and fear Him more than you,’ and the High God hath said, ‘None fears God but those of His servants that are possessed of knowledge.’ مجرم دانستن ایاز خود را درین شفاعت‌گری و عذر این جرم خواستن و در آن عذرگویی خود را مجرم دانستن و این شکستگی از شناخت و عظمت شاه خیزد کی انا اعلمکم بالله و اخشیکم لله و قال الله تعالی انما یخشی الله من عباده العلما

من کی آرم رحم خلم آلود را ره نمایم حلم علم‌اندود را
How should I bring (plead for) mercy to thee who art moved with anger, and point out the path of clemency to thee who art endued with knowledge?
صد هزاران صفع را ارزانیم گر زبون صفعها گردانیم
If thou subject me to the indignity of (receiving) cuffs, I am deserving of a hundred thousand cuffs.
من چه گویم پیشت اعلامت کنم یا که وا یادت دهم شرط کرم
What should I say in thy presence? Should I give thee information or recall to thy mind the method of lovingkindness?
آنچ معلوم تو نبود چیست آن وآنچ یادت نیست کو اندر جهان
What is that which is unknown to thee? And where in the world is that which thou dost not remember?
ای تو پاک از جهل و علمت پاک از آن که فراموشی کند بر وی نهان
O thou who art free from ignorance and whose knowledge is free from (the possibility) that forgetfulness should cause (anything) to be hidden from it,
هیچ کس را تو کسی انگاشتی هم‌چو خورشیدش به نور افراشتی
Thou hast deemed a nobody to be somebody and hast exalted him, like the sun, with (thy) light.
چون کسم کردی اگر لابه کنم مستمع شو لابه‌ام را از کرم
Since thou hast made me somebody, graciously hearken to my supplication if I supplicate (thee);
زانک از نقشم چو بیرون برده‌ای آن شفاعت هم تو خود را کرده‌ای
For, inasmuch as thou hast transported me from the form (of self-existence), ’tis (really) thou that hast made that intercession unto thyself.
چون ز رخت من تهی گشت این وطن تر و خشک خانه نبود آن من
Since this home has been emptied of my furniture, nothing great or small in the house belongs to me.
هم دعا از من روان کردی چو آب هم نباتش بخش و دارش مستجاب
Thou hast caused the prayer to flow forth from me like water: do thou accordingly give it reality and let it be granted.
هم تو بودی اول آرنده‌ی دعا هم تو باش آخر اجابت را رجا
Thou wert the bringer (inspirer) of the prayer in the beginning: be thou accordingly the hope for its acceptance in the end,
تا زنم من لاف کان شاه جهان بهر بنده عفو کرد از مجرمان
In order that I may boast that the King of the world pardoned the sinners for his slave’s sake.
درد بودم سر به سر من خودپسند کرد شاهم داروی هر دردمند
(Formerly) I was a pain, entirely self-satisfied: the King made me the remedy for every sufferer from pain.
دوزخی بودم پر از شور و شری کرد دست فضل اویم کوثری
(Formerly) I was a Hell filled with woe and bale: the hand of his grace made me a Kawthar.
هر که را سوزید دوزخ در قود من برویانم دگر بار از جسد
Whomsoever Hell has consumed in vengeance, I cause him to grow anew from his body.”
کار کوثر چیست که هر سوخته گردد از وی نابت و اندوخته
What is the work of (that) Kawthar by which every one that has been burned (in Hell) is made to grow and becomes redintegrated?
قطره قطره او منادی کرم ** کانچ دوزخ سوخت من باز آورم
Drop by drop it proclaims its bounty, saying, “I restore that which Hell has consumed.”
هست دوزخ هم‌چو سرمای خزان هست کوثر چون بهار ای گلستان
Hell is like the cold of autumn; Kawthar is like the spring, O rose-garden.
هست دوزخ هم‌چو مرگ و خاک گور هست کوثر بر مثال نفخ صور
Hell is like death and the earth of the grave; Kawthar resembles the blast of the trumpet (of Resurrection).
ای ز دوزخ سوخته اجسامتان سوی کوثر می‌کشد اکرامتان
O ye whose bodies are consumed by Hell, the kindness (of God) is leading you towards Kawthar.
چون خلقت الخلق کی یربح علی لطف تو فرمود ای قیوم حی
Since Thy mercy, O Self-subsistent Living One, said, “I created the creatures that they might profit by Me,”
لالان اربح علیهم جود تست که شود زو جمله ناقصها درست
(And since Thy saying) “Not that I might profit by them” is (the expression of) Thy munificence, by which all defective things are made whole,
عفو کن زین بندگان تن‌پرست عفو از دریای عفو اولیترست
Pardon these body-worshipping slaves: pardon from (Thee who art) the ocean of pardon is more worthy.
عفو خلقان هم‌چو جو و هم‌چو سیل هم بدان دریای خود تازند خیل
Creaturely pardon is like a river and like a torrent: (all) the troop (of such pardons) run towards their ocean.
عفوها هر شب ازین دل‌پاره‌ها چون کبوتر سوی تو آید شها
Every night from these individual hearts the pardons come to Thee, O King, like pigeons.
بازشان وقت سحر پران کنی تا به شب محبوس این ابدان کنی
At the hour of dawn Thou causest them to fly away again, and imprisonest them in these bodies till nightfall.
پر زنان بار دگر در وقت شام می‌پرند از عشق آن ایوان و بام
Once more, at eventide, flapping their wings they fly off in passionate longing for that palace and roof.
تا که از تن تار وصلت بسکلند پیش تو آیند کز تو مقبلند
In order that they may snap the thread that unites them with the body, they come before Thee, for by Thee they are endowed with fortune.
پر زنان آمن ز رجع سرنگون در هوا که انا الیه راجعون
Flapping their wings, secure from falling back headlong, (soaring) in the (spiritual) air and saying, “Verily unto Him we are returning.”
بانگ می‌آید تعالوا زان کرم بعد از آن رجعت نماند از حرص و غم
From that Bounty comes the call, “Come! After that returning (unto Me) desire and anxiety are no more.
بس غریبیها کشیدیت از جهان قدر من دانسته باشید ای مهان
As exiles in the world ye suffered many indignities: ye will have learned to value Me, O nobles.
زیر سایه‌ی این درختم مست ناز هین بیندازید پاها را دراز
Hark now, stretch your legs beneath the shade of this tree of Mine in the intoxication of delight,
پایهای پر عنا از راه دین بر کنار و دست حوران خالدین
(Stretch) your legs, (which are) fatigued by (travel on) the Way of Religion, resting for ever on the bosoms and hands of the houris,
حوریان گشته مغمز مهربان کز سفر باز آمدند این صوفیان
(While) the houris amorously and fondly say, ‘These Súfís have returned from their travels.
صوفیان صافیان چون نور خور مدتی افتاده بر خاک و قذر
The Súfís pure as the light of the sun, who for a long time had fallen into (the world of) earth and filth,
بی‌اثر پاک از قذر باز آمدند هم‌چو نور خور سوی قرص بلند
Have (now) come back stainless and undefiled, as the sunlight to the lofty orb (of the sun).’”
این گروه مجرمان هم ای مجید جمله سرهاشان به دیواری رسید
(Ayáz said), “This company of sinners likewise, O glorious (King) all their heads have come against a wall.
بر خطا و جرم خود واقف شدند گرچه مات کعبتین شه بدند
They have become aware of their fault and sin, although they were defeated by the King’s two dice.
رو به تو کردند اکنون اه‌کنان ای که لطفت مجرمان را ره‌کنان
Now they turn their faces towards thee, uttering cries of lamentation. O thou whose clemency is making way for sinners,
راه ده آلودگان را العجل در فرات عفو و عین مغتسل
Speedily grant the defiled ones admission into the Euphrates of (thy) pardon and the fountain (which is) a (cool) washing-place,
تا که غسل آرند زان جرم دراز در صف پاکان روند اندر نماز
That they may wash themselves clean of that prolonged sin and join in prayer among the ranks of the purified.
اندر آن صفها ز اندازه برون غرقگان نور نحن الصافون
Among those innumerable ranks plunged in the light of ‘We are they that stand in line.’”
چون سخن در وصف این حالت رسید هم قلم بشکست و هم کاغذ درید
When the discourse reached the description of this (exalted) state, at once the pen broke and the paper tore.
بحر را پیمود هیچ اسکره‌ای شیر را برداشت هرگز بره‌ای
Did any saucer measure the sea? Did a lamb ever carry off a lion?
گر حجابستت برون رو ز احتجاب تا ببینی پادشاهی عجاب
If you are veiled, go forth from enveilment, that you may behold the marvellous sovereignty (of God).
گرچه بشکستند حامت قوم مست آنک مست از تو بود عذریش هست
Although the drunken fellows broke Thy cup, (yet) there is an excuse for him that is intoxicated by Thee.
مستی ایشان به اقبال و به مال نه ز باده‌ی تست ای شیرین فعال
Is not their intoxication with fortune and riches (the result) of Thy wine, O Thou whose actions are sweet?
ای شهنشه مست تخصیص توند عفو کن از مست خود ای عفومند
O Emperor, they are intoxicated with Thy election (of them): pardon him that is intoxicated with Thee, O Pardoner!
لذت تخصیص تو وقت خطاب آن کند که ناید از صد خم شراب
The delight of being elected (singled out) by Thee at the moment of Thy addressing them has an effect that is not produced by a hundred jars of wine.
چونک مستم کرده‌ای حدم مزن شرع مستان را نبیند حد زدن
Since Thou hast intoxicated me, do not inflict a penalty: the Law does not see fit to inflict a penalty on the intoxicated. 
چون شوم هشیار آنگاهم بزن که نخواهم گشت خود هشیار من
Inflict it (only) at the time when I become sober; for indeed I shall never become sober (again).
هرکه از جام تو خورد ای ذوالمنن تا ابد رست از هش و از حد زدن
Whoso has drunk of Thy cup, O Gracious One, is for ever delivered from self consciousness and from the infliction of penalties.
خالدین فی فناء سکرهم من تفانی فی هواکم لم یقم
Their intoxication consists in a state of unconsciousness of self (faná), (in which they are) abiding for ever: he that passes away from self in love for Thee will not arise.
فضل تو گوید دل ما را که رو ای شده در دوغ عشق ما گرو
Thy grace saith to our heart, “Go, O thou who hast become in pawn to the buttermilk of My love.
چون مگس در دوغ ما افتاده‌ای تو نه‌ای مست ای مگس تو باده‌ای
Thou hast fallen, like a gnat, into My buttermilk: O gnat, thou art not intoxicated, thou art the wine (itself).
کرگسان مست از تو گردند ای مگس چونک بر بحر عسل رانی فرس
O gnat, the vultures become intoxicated by thee, when thou ridest on the ocean of honey.
کوهها چون ذره‌ها سرمست تو نقطه و پرگار و خط در دست تو
The mountains are tipsy with thee (and dance) like motes; the point and the compass and the line are in thy hand (control).
فتنه که لرزند ازو لرزان تست هر گران‌قیمت گهر ارزان تست
The torment at which they tremble is trembling at thee: every costly pearl is cheap to thee.”
گر خدا دادی مرا پانصد دهان گفتمی شرح تو ای جان و جهان
If God gave me five hundred mouths, I would sing in description (praise) of thee, O (my) soul and world;
یک دهان دارم من آن هم منکسر در خجالت از تو ای دانای سر
(But) I have (only) one mouth, and even that one is crushed with shame before thee, O knower of the mystery.
منکسرتر خود نباشم از عدم کز دهانش آمدستند این امم
In sooth I am not more crushed than non-existence, from the mouth of which (all) these peoples have come (forth).
صد هزار آثار غیبی منتظر کز عدم بیرون جهد با لطف و بر
A hundred thousand impressions of the Unseen World are waiting to spring forth graciously and kindly from non-existence.
از تقاضای تو می‌گردد سرم ای ببرده من به پیش آن کرم
Because of thy urgency my head is reeling: oh, I am dead in the presence of that bounty.
رغبت ما از تقاضای توست جذبه‌ی حقست هر جا ره‌روست
Our desire (for thee) arises from thy urgency: wherever there is a wayfarer, ’tis the pull of God (that draws him on).
خاک بی‌بادی به بالا بر جهد کشتی بی‌بحر پا در ره نهد
Does the dust leap upward without a wind? Does a ship voyage without the sea?
پیش آب زندگانی کس نمرد پیش آبت آب حیوانست درد
None (ever) died in the presence of the Water of Life: compared with thy water the Water of Life is (mere) dregs.
آب حیوان قبله‌ی جان دوستان ز آب باشد سبز و خندان بوستان
The Water of Life is the goal of those to whom life is dear: by water the garden is (made) verdant and smiling.
مرگ آشامان ز عشقش زنده‌اند دل ز جان و آب جان بر کنده‌اند
(But) those who quaff the cup of death are living through His love: they have torn their hearts away from life and the Water of Life.
آب عشق تو چو ما را دست داد آب حیوان شد به پیش ما کساد
When the water of Thy love gave us its hand (was gained by us), the Water of Life became worthless in our sight.
ز آب حیوان هست هر جان را نوی لیک آب آب حیوانی توی
Every soul derives freshness from the Water of Life, but Thou art the Water (Source) of the Water of Life.
هر دمی مرگی و حشری دادیم تا بدیدم دست برد آن کرم
Thou didst bestow on me a (spiritual) death and a resurrection continually, that I might experience the conquering power of that bounty (of Thine).
هم‌چو خفتن گشت این مردن مرا ز اعتماد بعث کردن ای خدا
This (bodily) dying became (as unformidable) to me as sleeping, from my confidence that Thou, O God, wouldst raise me from the dead.
هفت دریا هر دم ار گردد سراب گوش گیری آوریش ای آب آب
If the Seven Seas become a mirage at every moment, Thou wilt take it (the water) by the ear and bring it (back), O Water (Source) of the water.
عقل لرزان از اجل وان عشق شوخ سنگ کی ترسد ز باران چون کلوخ
Reason is trembling with fear of death, but Love is bold: how should the stone be afraid of rain as the clod (is)?
از صحاف مثنوی این پنجمست بر بروج چرخ جان چون انجمست
This is the Fifth of the Scrolls (Books) of the Mathnawí: it is like the stars in the zodiacal signs of the spiritual sky.
ره نیابد از ستاره هر حواس جز که کشتیبان استاره‌شناس
Not every sense can find its way by the star: (none can do so) except the mariner acquainted with the star.
جز نظاره نیست قسم دیگران از سعودش غافلند و از قران
The lot of the others is naught but looking (at it): they are ignorant of its auspiciousness and (fortunate) conjunction.
آشنایی گیر شبها تا به روز با چنین استارهای دیوسوز
During the nights till daybreak make thyself familiar with devil-burning stars like these,
هر یکی در دفع دیو بدگمان هست نفط‌انداز قلعه‌ی آسمان
Every one (of which) is hurling naphtha from the fortress of Heaven to drive away the evil-thinking devil.
اختر ار با دیو هم‌چون عقربست مشتری را او ولی الاقربست
To the devil the stars are (noxious) as a scorpion, (but) to the buyer (of Truth) it (the star) is the next of kin (the nearest and dearest).
قوس اگر از تیر دوزد دیو را دلو پر آبست زرع و میو را
If the Bow (Sagittarius) pierce the devil with an arrow, (yet) the Bucket (Aquarius) is full of water for the crops and fruit.
حوت اگرچه کشتی غی بشکند دوست را چون ثور کشتی می‌کند
Though the Fish (Pisces) wreck the ship of error, (yet) for the friend (of Truth) it is (ploughing and) sowing like the bull.
شمس اگر شب را بدرد چون اسد لعل را زو خلعت اطلس رسد
If the Sun rend Night to pieces, like a lion, (yet) there comes from it a satin robe of honour for the ruby.
هر وجودی کز عدم بنمود سر بر یکی زهرست و بر دیگر شکر
Every existence that emerged from non-existence is poison to one and sugar to another.
دوست شو وز خوی ناخوش شو بری تا ز خمره‌ی زهر هم شکر خوری
Be a friend (of Truth) and become quit of unsweet qualities, so that you may eat sugar even from a jar of poison.
زان نشد فاروق را زهری گزند که بد آن تریاق فاروقیش قند
A (deadly) poison did no harm to Fárúq (‘Umar) because to him the antidote, discrimination (fárúqí), was (sweet as) candy.


 

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