Ghazal 22

چو بشنوی سخنِ اهلِ دل، مگو که خطاست

سخن‌شناس نه‌ای، جان من! خطا این جاست

سرم به دنیی و عقبی فرو نمی‌آید

تبارک الله ازین فتنه‌ها که در سرِ ماست

در اندرونِ منِ خسته‌دل ندانم کیست!

که من خموشم و او در فغان و در غوغاست

دلم ز پرده برون شد، کجایی ای مطرب؟

بنال، هان که از این پرده، کارِ ما به نواست

مرا به کارِ جهان هرگز التفات نبود

رخِ تو در نظرِ من چنین خوشش آراست

نخفته‌ام ز خیالی که می‌پزد دلِ من

خمارِ صد شبه دارم شراب‌خانه کجاست؟

چنین که صومعه آلوده شد ز خونِ دلم

گَرَم به باده بشویید، حق به دستِ شماست

از آن به دیرِ مغانم عزیز می‌دارند

که آتشی که نمیرد، همیشه در دلِ ماست

چه ساز بود که در پرده می‌زد آن مطرب

که رفت عمر و هنوزم دماغ پُر ز هواست

ندای عشق تو دیشب در اندرون دادند

فضایِ سینهٔ حافظ هنوز پر ز صداست

Last night (in the hidden world) I saw that the angels beat (at) the

door of the tavern (the world of love), (Whence they brought out moulds of love).

The clay of Adam, they shaped and

into the mould (of love), they - cast.

The dwellers of the sacred fold of the veiling and of the abstaining (from what is

forbidden) of the angels, On me, dust-sitter (holy traveller), the intoxicating wine (of.divine knowledge) cast.

The load of deposit (of love and of divine knowledge), the (lofty) sky could not endure

In the name of helpless me, the dice of the work (of deposit of love), they cast.

None but he hath this united quality. The load of the deposit of divine knowledge, God offered to those

— of the sky, who are the angels. „ earth, who are the beasts- and all animals. „ mountains, who are the lions and the birds.

They, through want of capacity, accepted it not. For those of the sky (the angels) have grace

but not grossness of body and the composition of darkness to do evil.

Those of the earth and the mountain have grossness of body and the composition of darkness to do evil

but not grace and light (the quality of the holy soul).

" That deposit man carried." Adam who united grace of soul (to do good) and grossness of body (to do evil) had the readiness for that deposit

and accepted it.

Man can exercise tyranny against his soul

and, by effort and by austerity, cause it to reach a place where it becometh ready for divine knowledge.

By travelling, by wandering, by devotion, and by worship — man can

reach a stage where he becometh ignorant of aught exterior to God.

cho bashnui sokhan ahl del, magu ke khatast

sokhan-shanas na-ey, jan man! khata in jast

saram be danii o 'ghabi faru nemi-ayad

tabark allah azin fetne-ha ke dar sar mast

dar anadrune man khaste-del nadanm kist!

ke man khamushm o u dar faghan o dar ghughast

delam ze parde birun shod, kajaii ey motreb?

banal, han ke az in parde, kar ma be nuast

mara be kar jahan hargez alatfat nabud

rokh to dar nazar man chenin khushsh arast

nakhafte-am ze khiali ke mi-pazad del man

khamare sad shabe daram sharab-khane kojast?

chenin ke some'e alude shod ze khun delam

garam be bade bashuiid, hagh be dast shamast

az an be deyr maghanm 'aziz mi-darand

ke atshi ke namirad, hamishe dar del mast

che saz bud ke dar parde mi-zad an motreb

ke raft 'omr o hanuzm damagh por ze huast

nadai 'eshgh to dishb dar anadrun dadand

fazaye sine hafez hanuz por ze sadast