How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.با خویش آمدن عاشق بیهوش و روی آوردن به ثنا و شکر معشوق
گفت ای عنقای حق جان را مطاف شکر که باز آمدی زان کوه قاف
He said, “O ‘Anqá of God, (thou who art) the place of the spirit’s circling flight, (I give) thanks that thou hast come back from yonder mountain of Qáf.
ای سرافیل قیامتگاه عشق ای تو عشق عشق و ای دلخواه عشق
O Siráfíl (Seraphiel) of Love’s resurrection place O Love of love and O Heart’s-desire of love,
اولین خلعت که خواهی دادنم گوش خواهم که نهی بر روزنم
I desire, as the first gift of honour thou wilt give me, that thou lay thine ear on my window.
گرچه میدانی بصفوت حال من بندهپرور گوش کن اقوال من
Albeit through (thy) purity thou knowest my feelings, lend ear to my words, O cherisher of thy slave.
صد هزاران بار ای صدر فرید ز آرزوی گوش تو هوشم پرید
Hundreds of thousands of times, O unique Prince, did my wits fly away in longing for thy ear.
آن سمیعی تو وان اصغای تو و آن تبسمهای جانافزای تو
That hearing of thine and that listening of thine, and those life-quickening smiles of thine;
آن بنوشیدن کم و بیش مرا عشوهی جان بداندیش مرا
That hearkening unto my lesser and greater (matters), (and unto) the beguilements of my evil-thinking (suspicious) soul.
قلبهای من که آن معلوم تست بس پذیرفتی تو چون نقد درست
Then my false coins, which are well-known to thee, thou didst accept as (though they were) genuine money;
بهر گستاخی شوخ غرهای حلمها در پیش حلمت ذرهای
For the sake of the boldness (importunity) of one (who was) impudent and deluded, O thou beside whose clemency (all) clemencies are (but) a mote!
اولا بشنو که چون ماندم ز شست اول و آخر ز پیش من بجست
Firstly, hear that when I abandoned (thy) net the first and the last {this world and the next) shot away (disappeared) from before me;
ثانیا بشنو تو ای صدر ودود که بسی جستم ترا ثانی نبود
Secondly, hear, O loving Prince, that I sought long, (but) there was no second to thee;
ثالثا تا از تو بیرون رفتهام گوییا ثالث ثلاثه گفتهام
Thirdly, since I have gone away from thee, ‘tis as though I have said, ‘the third of three’;
رابعا چون سوخت ما را مزرعه می ندانم خامسه از رابعه
Fourthly, forasmuch as my cornfield is burnt-up, I do not know the fifth (finger) from the fourth.
هر کجا یابی تو خون بر خاکها پی بری باشد یقین از چشم ما
Wherever thou findest blood on the sods, (if) thou investigate, it will certainly (prove to) be (blood) from mine eye.
گفت من رعدست و این بانگ و حنین ز ابر خواهد تا ببارد بر زمین
My words are (as) the thunder, and this noise and moaning demands of the cloud that it should rain upon the earth.
من میان گفت و گریه میتنم یا بگریم یا بگویم چون کنم
Between words and tears I continue (in doubt) whether I should weep or speak: hew shall I do?
گر بگویم فوت میگردد بکا ور نگویم چون کنم شکر و ثنا
If I speak, the weeping will be lost; and if I weep, how shall I render thanks and praise?
میفتد از دیده خون دل شها بین چه افتادست از دیده مرا
Heart’s blood is falling from mine eye, O King: see what has befallen me from mine eye!”
این بگفت و گریه در شد آن نحیف که برو بگریست هم دون هم شریف
The emaciated man said this and began to weep (so violently) that both base and noble wept for him.
از دلش چندان بر آمد های هوی حلقه کرد اهل بخارا گرد اوی
So many ecstatic cries came up from his heart (that) the people of Bukhárá made a ring around him.
خیره گویان خیره گریان خیرهخند مرد و زن خرد و کلان حیران شدند
(He was) speaking crazily, weeping crazily, laughing crazily: men and women, small and great were bewildered.
شهر هم همرنگ او شد اشک ریز مرد و زن درهم شده چون رستخیز
The (whole) city, too, shed tears in conformity with him: men and women were gathered together as (at) the Resurrection.
آسمان میگفت آن دم با زمین گر قیامت را ندیدستی ببین
At that moment the heaven was saying to the earth, “If thou hast never seen the Resurrection, behold it (now)!”
عقل حیران که چه عشق است و چه حال تا فراق او عجبتر یا وصال
The (intellect (was) bewildered, saying, “What is love and what is ecstasy? (I know not) whether separation from Him or union with Him is the more marvellous.”
چرخ بر خوانده قیامتنامه را تا مجره بر دریده جامه را
The sky read the letter (announcement) of Resurrection (and was so distraught that) it rent its garment up to the Milky Way.
با دو عالم عشق را بیگانگی اندرو هفتاد و دو دیوانگی
Love bath estrangement with (is a stranger to) the two worlds: in it are two-and-seventy madnesses.
سخت پنهانست و پیدا حیرتش جان سلطانان جان در حسرتش
It is exceedingly hidden, and (only) its bewilderment is manifest the soul of the spiritual sultans is pining for it
غیر هفتاد و دو ملت کیش او تخت شاهان تختهبندی پیش او
Its religion is other than (that of) the two-and-seventy sects: beside it the throne of Kings is (but) a splint-bandage.
مطرب عشق این زند وقت سماع بندگی بند و خداوندی صداع
At the time of the samá’ Love’s minstrel strikes up this (strain): “Servitude is chains and lordship headache.”
پس چه باشد عشق دریای عدم در شکسته عقل را آنجا قدم
Then what is Love? The Sea of Not-being: there the foot of the intellect is shattered.
بندگی و سلطنت معلوم شد زین دو پرده عاشقی مکتوم شد
Servitude and sovereignty are known: loverhood is concealed by these two veils.
کاشکی هستی زبانی داشتی تا ز هستان پردهها برداشتی
Would that Being had a tongue; that it might remove the veils from existent beings!
هر چه گویی ای دم هستی از آن پردهی دیگر برو بستی بدان
O breath of (phenomenal) existence, whatsoever words thou mayest utter, know that thereby thou hast bound another veil upon it (the mystery).
آفت ادراک آن قالست و حال خون بخون شستن محالست و محال
That utterance and (that) state (of existence) are the bane of (spiritual) perception: to wash away blood with blood is absurd, absurd.
من چو با سوداییانش محرمم روز و شب اندر قفص در میدمم
Since I am familiar with His frenzied ones, day and night I am breathing forth (the secrets of Love) in the cage (of phenomenal existence).
سخت مست و بیخود و آشفتهای دوش ای جان بر چه پهلو خفتهای
Thou art mightily drunken and senseless and distraught: yesternight on which side hast thou slept, O (my) soul?
هان و هان هش دار بر ناری دمی اولا بر جه طلب کن محرمی
Beware, beware! Take heed lest thou utter a breath! First spring up and seek a trusted friend.
عاشق و مستی و بگشاده زبان الله الله اشتری بر ناودان
Thou art a lover and intoxicated, and thy tongue (is) loosed! God! God! thou art (like) the camel on the water-spout!
چون ز راز و ناز او گوید زبان یا جمیل الستر خواند آسمان
When the tongue tells of His mystery and coquetry, Heaven chants (the prayer), “O Thou that art goodly in covering!”
ستر چه در پشم و پنبه آذرست تا همیپوشیش او پیداترست
What covering (can there be)? The fire is in the wool cotton whilst thou art covering it up, it is (all the) more manifest.
چون بکوشم تا سرش پنهان کنم سر بر آرد چون علم کاینک منم
When I endeavour to hide His (Love’s) secret, He lifts up His head, like a banner, saying, “Look, here am I!”
رغم انفم گیردم او هر دو گوش کای مدمغ چونش میپوشی بپوش
In despite of me He seizes both my ears, saying, “O scatter-brain, how wilt thou cover it Cover it (if thou canst)!”
گویمش رو گرچه بر جوشیدهای همچو جان پیدایی و پوشیدهای
I say to Him, “Begone! Though thou hast bubbled up (hast become fervid), (yet) thou art (both) manifest and concealed, like the soul.”
گوید او محبوس خنبست این تنم چون می اندر بزم خنبک میزنم
He says, “This body of mine is imprisoned in the jar, (but) like wine I am clapping hands (making a merry noise) at the banquet.”
گویمش زان پیش که گردی گرو تا نیاید آفت مستی برو
I say to Him, “Go ere thou art put in pawn (confinement) lest the bane of intoxication befall (thee).”
گوید از جام لطیفآشام من یار روزم تا نماز شام من
He says, “I befriend the day with (my) delicious cup until the evening-prayer.
چون بیاید شام و دزدد جام من گویمش وا ده که نامد شام من
When evening comes and steals my cup, I will say to it, ‘Give (it) back, for my evening hath not come.’”
زان عرب بنهاد نام می مدام زانک سیری نیست میخور را مدام
Hence the Arabs applied the name mudám to wine, because the wine-drinker is never sated.
عشق جوشد بادهی تحقیق را او بود ساقی نهان صدیق را
Love makes the wine of realisation to bubble: He is the cup-bearer to the siddíq (true lover) in secret.
چون بجویی تو بتوفیق حسن باده آب جان بود ابریق تن
When you seek (the reality) with good help (from God), the water (essence) of the spirit is the wine, and the body is the flagon.
چون بیفزاید می توفیق را قوت می بشکند ابریق را
When He increases the wine of His help, the potency of the wine bursts the flagon.
آب گردد ساقی و هم مست آب چون مگو والله اعلم بالصواب
The water (the spirit) becomes the Cup-bearer, and the water (is) also the drunken man. Tell not how! And Go best knoweth the right.
پرتو ساقیست کاندر شیره رفت شیره بر جوشید و رقصان گشت و زفت
Tis the radiance of the Cup-bearer that entered into the must: the must bubbled up and began to dance and waxed strong.
اندرین معنی بپرس آن خیره را که چنین کی دیده بودی شیره را
On this matter, ask the heedless (sceptic), “When did you (ever) see must like this?”
بی تفکر پیش هر داننده هست آنک با شوریده شوراننده هست
To every one who hath knowledge it is (self-evident) without reflection, that together with the person disturbed there is a Disturber.
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by: Reza about (category: Masnavi, Persian Poetry)
Reza is an experienced Persian instructor who has been tutoring students since 2008. He is the founder of Learn Persian Online, a tutoring company that has helped many students learn Persian, this beautiful language. He works with students individually and in group settings, he tutors both live and online Persian courses. Reza provides an individualized custom learning plan and the personalized attention that makes a difference in how people view Persian learning process.
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