Ghazal 2

صلاحِ کار کجا و منِ خراب کجا؟

ببین تفاوتِ رَه کز کجاست تا به کجا

دلم ز صومعه بگرفت و خِرقِهٔ سالوس

کجاست دِیرِ مُغان و شرابِ ناب کجا؟

چه نسبت است به‌ رِندی صَلاح و تقوا را؟

سماعِ وَعظ کجا نغمهٔ رَباب کجا؟

ز رویِ دوست دلِ دشمنان چه دریابد؟

چراغِ مُرده کجا؟ شمعِ آفتاب کجا؟

چو کُحلِ بینشِ ما خاکِ آستانِ شماست

کجا رَویم بفرما ازین جناب، کجا؟

مَبین به سیبِ زَنَخدان که چاه در راه است

کجا همی‌ رَوی ای دل بدین شتاب کجا؟

بِشُد! که یادِ خوشش باد روزگارِ وصال

خود آن کِرِشمه کجا رفت و آن عِتاب کجا؟

قرار و خواب ز حافظ طمع مدار ای دوست

قرار چیست صبوری کدام و خواب کجا؟

Years, in pledge for the wine of the grape, our book (of knowledge and of con- duct)-^— was

From our reading and praying, the splendour of the wine-house (the perfect Arif's heart) was.

Behold the goodness of the Pir of the Magians (the murshid of truth) when we wholly intoxicated (evil-doers,

unworthy speakers of love's mysteries, self -joy seeker)— Whatever we did, in his eye of liberality, good was.

Our book of knowledge, wash ye all with wine; For I beheld the sky; and, in malice with the sage's heart,

it was. 1. As the disciple is necessary to the murshid so that he may direct, so is the murshid to the disciple.

So long as he has not a disciple, direction to whom may the murshid

give who is the porter of the load of the deposit of love ? 2.

The murshid regarded all good

and endured all that he might cause us to reach our object. 4. In this couplet, HSfiz explaineth the circle of zikr.

The traveller's heart hath two sides; and turneth each side to its object. On one side, is the stage of:— " presence with God." On the other side, is the stage of: — " what is exterior to God." In that wine-house,

revolving like the compass became my heart from uttering: — •dJI 111 *J|» « no god but God." Its (the heart's) foot was in place; and, in the presence of witnesses, uttered: — «US « no god " in the place of —

In every direction (in the tavern), like the compass, my heart made a great revolution

And, standing in that circle, bewildered - was. Then they chant: —

...

salah kar koja o man kharab koja?

bebin tafavot rah kaz kojast ta be koja

delam ze some'e begereft o kherghe salus

kojast deyr moghan o sharab nab koja?

che nesbat ast be rendi salah o taghva ra?

sama' va'z koja naghme rabab koja?

ze ruy dust del dashamnan che dariabd?

cheragh morde koja? sham' aftab koja?

cho kohl binesh ma khak astan shamast

koja rauim bafarma azin janab, koja?

mabin be sib zanakhdan ke chah dar rah ast

koja hami ruy ey del bedin shetab koja?

beshod! ke yad khushsh bad ruzegar vesal

khod an kereshme koja raft o an 'etab koja?

gharar o khuab ze hafez tama' madar ey dust

gharar chist saburi kadam o khuab koja?