In Section 66 of the *Khosrow Nameh*, Farid al-Din Attar depicts the emotional reunion of Khosrow and Gol. When Gol approaches the king, she carries a shroud (*karbas*) and a sword (*tigh*), traditional symbols of absolute submission, self-sacrifice, and readiness to face death for the sake of love. This dramatic gesture moves Khosrow to intense joy and reconciliation, highlighting the Sufi and romantic theme of the lover's complete self-effacement before the beloved.

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## Original content
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زمانی بود گل چون ماه در میغ 
برشه رفت با کرباس و با تیغ
که خون من بریز اکنون بصد سوز 
که تا چون زنده مانم بیتو یک روز
بگفت این و هزار اشک جگر گون 
بمه بر ریخت و مه را کرد پرخون
چو گرد از چشم هر دم میسترد آب 
ز رود چشم گل پل را برد آب
چو خسرو را نظر بر دوست افتاد 
ز شادی خون او در پوست افتاد
بجست از جای و پس در بر گرفتش 
ز گلرخ همچو گل، رخ برشکفتش
بگلرخ گفت مگری و سخن گوی 
گلش گفت ای جهاندار سخنگوی
چگونه با تو بگشاید زبانم 
که اشکم گشت مسمار دهانم
دهانم بسته شد چون مشک از رشک 
گل تر چون کند رو خشک از اشک
دلم خونست و چشمم خون فشانست 
کنارم پر درست و در میانست
دل خود را بکار آوردم آخر 
ز غم دل بر کنار آوردم آخر
اگر با تو بپردازم دل پاک 
بریزد خون ز سنگ خاره بر خاک
بگفت این و بیفتاد آن سمنبر 
وزو برخاست فریادی ز منظر
شه بیدل ازو بیهوش تر شد 
وزو نزدیک نزدیکان خبر شد
گلاب و مشک بر هر یک فشاندند 
ز حیرت خیره در هر یک بماندند
چو باهوش آمدند آن هر دو بیدل 
یکی میگفت ای جان، دیگری دل
جفای چرخ با هم باز گفتند 
بسی از هر طریقی راز گفتند
خبر میداد گل ز احوال خود باز 
تعجب ماند شه در کار دمساز
بآخر شاه هرچ آن جایگه بود 
بفرخزاد بخشید و سپه زود
ز بسیاری که فرخ سیم و زر یافت 
جهان گفتی که قارونی دگر یافت
چه گر بسیار فرخ سیم و زر داشت 
اگر بودی دگر رایی دگر داشت
زری کان سر بمهر آفتابست 
بیک جو زر از آن دلها کبابست
بصد صنعت چو زر از کان براید 
بسی غافل ازو از جان براید
بهر شهرش برند آنگه بصد ناز 
بسنجند ای عجب هر دم ز سرباز
بگردانند صد دستش بهر روز 
ازو این یک دلازار آن دل افروز
گرش صد ره بگردانند از عز 
نه کم گردد جوی نه بیش هرگز
جهانی کشته آمد بر سر او 
ولی یک تن نشد دور از بر او
ز هر دستی بهردستی گذر کرد 
بهر دستی که شد خونی دگر کرد
نصیب خلق ازو گر مرگ و دارست 
ولی او فارغست و برقرارست
چو زر زیر زمین کردی چنین زود 
ترا خود زر کند زیر زمین زود
ترا آن زر، که خونها خوردهیی تو 
که تا یک جو بدست آوردهیی تو
ز دنیا میدواند تا بآتش 
بلا به جان کن ای عیش تو ناخوش
زر و سیم تو داغ پهلوی تست 
بدو نیکت همه روباروی تست
چو نبود کاروان را راه ایمن 
متاعی به ز عوری نیست ممکن
چو ترک سیم و زر گفتی بیکبار 
همه گیتی زر و سیم خود انگار
برو راه قناعت گیر و تسلیم 
که همراهی نیاید از زر و سیم
جهان پر زر و سیم خفتگانست 
سرای و باغ و شهر رفتگانست
چو با ایشان نماند ای مرد عاجز 
کجا با تو بماند نیز هرگز
اگر صد گنج داری چون بمیری 
جوی ارزی چراعبرت نگیری
اگردر چشم نرگس نور بودی 
هم از سیم و هم از زر دور بودی
چو مردم نیست کز شوریده حالی 
که عمری جان کند در جمع مالی
چو جوجو گرد کرد از مال بسیار 
فلک با جانش بستاند بیکبار
کسی را گر همه دنیا شود راست 
سگی باشی اگر زانت حسد خاست
همی هرچ آن ندارد پایداری 
سر مویی نیرزد سر چه خاری
اگر روزی دو سه نودولتی چند 
که هست آن در حقیقت بند در بند
بدعوی خویشتن را مینمایند 
پر وبال غروری میگشایند
تو منگر آن و مشنو آن سخنها 
که زود این نو شود چون آن کهن ها
چو کهنه خاک شد نو نیز گردد 
که بیشک چیزها ناچیز گردد
جهان غمخانهٔ وزر و وبالست 
که خمرش حب جاه و حب مالست
کسی کو در غم جاه اوفتادست 
ز اوج چرخ در چاه اوفتادست
کسی کو مست گردد زین دو سیکی 
نبیند نیز چشمش روی نیکی
توانگر را نگر درویش مانده 
همه در کسب جاه خویش مانده
چو هر چیزی که میپوشی چنین خوش 
شود آن سوخته آخر برآتش
ولی پایان کار، آن سوخته پاک 
بصد خواری شود خاکستر و خاک
چو خاکستر شود نوشی که کردی 
چو خواهد شد نجاست آنچه خوردی
بخورد و پوش میجویی ریاست 
که این خاکسترست و آن نجاست
چو تو درخورد و پوش خویش مانی 
ز ننگ خویش سر در پیش مانی
تو عاقل گر کفاف خویش داری 
ترا آن بس چرا غم بیش داری
وگر میراث کوشی پیشه گیری 
بصد خواری در این اندیشه میری
ترا چون سود دنیا بند جانست 
دلت را بس گشایش در زیانست
چو در دنیا زیان از سود بهتر 
بسی از بود اونابود بهتر
برعنایی و سالوس و تکبر 
نگردد کیسهٔ مقصود تو پر
اگرداری طمع زین سفره نانی 
محاسن را کنی دستار خوانی
چوبر لوحی که هر نقشی رقم بود 
همه دنیا ز پر پشه کم بود
ز پر پشه گرصد یک رسیدت 
چو نمرود این چه کبر آمد پدیدت
که کبر از پر پشه همچو نمرود 
ز نیش پشهیی بنهی ز سر زود
مکن کبر و بعدل و داد میباش 
قدم بر عدل نه آزاد میباش
بعدلی کژ مکن داد و ستانرا 
که مرد عدل باید دلستان را
چه افزایی تو چندین بار خود را 
ز خود بگذر فنا انگار خود را
بترک نام وننگ و نیک و بدگیر 
مده سر پی ز دست و راه خود گیر
ز خود این خلق را آزاد پندار 
همه کار جهان را باد پندار
چو عطار از جهان راه یقین گیر 
برو گر مرد راهی راه دین گیر
جهان بادیست پی بر باد مگذار 
بجز یاد خدا از یاد بگذار

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## English translation
For a while, Gol was like the moon behind a cloud;
she went to the king with a shroud and a sword,
Saying: 'Shed my blood now with a hundred burnings, for how can I remain alive without you for a single day?'
She said this, and shed a thousand liver-colored tears upon her moon-like face, turning the moon bloody.
As water wiped away the dust from her eyes at every moment, the river of Gol's tears washed away the bridge.
When Khosrow's gaze fell upon his beloved, from joy, his blood rushed beneath his skin.
He leaped from his place and held her in his embrace; because of that rose-cheeked one, his own face bloomed like a rose.
He said to the rose-cheeked one: 'Weep no more, and speak!' His rose said: 'O eloquent ruler of the world,
How can my tongue open in your presence, when my tears have become the nail that seals my mouth?
My mouth is closed tight like a musk-bag out of grief; how can a fresh rose dry its face from tears?
My heart is blood, and my eyes are shedding blood; my embrace is full of pearls, and yet there is more inside.
I have finally put my heart to work, and at last, I have brought my heart out of sorrow's edge.
If I empty my pure heart to you, blood will flow even from hard granite onto the earth.'
She said this, and that jasmine-bodied one fell unconscious, and a cry arose from the palace terrace.
The heartless king became even more unconscious than her, and those close to them became aware of this.
They sprinkled rosewater and musk on each of them, and stood staring in wonder at them both.
When those two heartless lovers regained consciousness, one said: 'O my soul!' and the other said: 'O my heart!'
They recounted to each other the cruelty of the heavens, and spoke of many secrets in every way.
Gol recounted the story of her experiences, and the king was left in utter astonishment at his companion's fate.
In the end, the king bestowed whatever wealth was at that place upon Farrukhzad and the army quickly.
From the abundance of silver and gold that Farrukh received, it was as if the world had found another Korah.
Though Farrukh had much silver and gold, if there were another path, he would have had another thought.
The gold that is sealed by the sun's seal, for a single grain of that gold, hearts are roasted.
When gold is extracted from the mine with a hundred arts, many a heedless person sacrifices their soul for it.
They carry it to every city with a hundred graces, and wonder of wonders, they weigh it at every step.
They pass it through a hundred hands every day; to one, it brings torment of the heart; to another, delight.
Even if they pass it around a hundred times in honor, it never becomes a grain less or more.
A world was slain because of it, yet not a single person remained forever by its side.
It passed from hand to hand, and in whatever hand it landed, it spilled more blood.
If the share of mankind from it is death and the gallows, yet gold itself remains free and constant.
Since you bury gold underground so quickly, gold itself will soon bury you under the ground.
That gold, for which you have suffered so much, just to acquire a single grain of it,
Will drive you from this world straight into the fire; accept this calamity, O you whose pleasure is unpleasant!
Your gold and silver are the brand upon your side, and all your good and evil deeds will confront you.
When the road is not safe for the caravan, no possession is better than absolute nakedness.
Once you abandon silver and gold altogether, you may consider the entire world as your gold and silver.
Go, take the path of contentment and submission, for silver and gold will not accompany you.
The world is full of the gold and silver of those who sleep; it is the house, garden, and city of those who have departed.
Since it did not remain with them, O helpless man, how will it ever remain with you?
Even if you possess a hundred treasures, when you die, you will not be worth a single grain; why do you not take warning?
If there were light in the eyes of the narcissus, it would have stayed far away from both silver and gold.
No one is like the human who, out of madness, spends a lifetime toiling to amass wealth.
When he gathers a vast fortune grain by grain, heaven takes it all away at once, along with his life.
If the whole world is set right for someone, you would be a dog if you envied him for it.
Indeed, whatever lacks permanence is not worth a hair, let alone a thorn.
If for two or three days, a few newly rich, whose state is in reality nothing but chain upon chain,
Show themselves off with vain boasts, and spread the wings of pride,
Do not look at that, and do not listen to those words, for soon these new things will become old like the old ones.
As the old turns to dust, the new will also turn, for without doubt, all things will become nothing.
The world is a house of sorrow, sin, and ruin, whose wine is the love of status and the love of wealth.
He who falls into the sorrow of seeking status, has fallen from the heights of heaven into a well.
He who becomes drunk on these two wines, his eyes will never see the face of goodness.
Look at the wealthy who remains a beggar, all of them trapped in acquiring their own status.
Since everything you wear so beautifully will eventually be burnt in the fire,
Yet in the end, that burnt thing, purified, will turn with a hundred humiliations into ashes and dust.
Since the sweet drink you tasted will become ashes, and what you ate will become impurity,
You seek leadership through food and clothing, while one is ashes and the other is impurity!
When you remain trapped in your eating and clothing, you will bow your head in shame of your own disgrace.
O wise one, if you have your daily sustenance, that is sufficient for you; why carry more sorrow?
And if you make inheriting your trade, you will die in a hundred humiliations in this pursuit.
Since worldly profit is a shackle to your soul, your heart will find great liberation in loss.
Since in this world, loss is better than profit, often its non-existence is much better than its existence.
Through vanity, hypocrisy, and pride, the purse of your purpose will not be filled.
If you covet a loaf of bread from this table, you will turn your beard into a tablecloth.
Since on the tablet where every form was inscribed, the entire world was worth less than a gnat's wing.
If one-hundredth of a gnat's wing has reached you, like Nimrod, what is this pride that has appeared in you?
For pride arising from a gnat's wing, like Nimrod's, will quickly bring you down through a gnat's sting.
Do not be proud, and live with justice and equity; step on the path of justice and be free.
Do not bend transactions away from justice, for the beloved of the soul desires a man of justice.
Why do you increase your own burden so much? Pass beyond yourself, and consider yourself non-existent.
Abandon name and shame, good and bad; do not lose your way, and follow your own path.
Deem this creation free from yourself, and consider all affairs of the world as wind.
Like Attar, take the path of certainty from this world; go, if you are a traveler of the path, take the path of faith.
The world is a wind, do not set your foot upon the wind; and leave everything else behind except the remembrance of God.

بخش ۶۶ - رسیدن خسرو و گل با هم و رفتن به روم / Section 66 - The Reunion of Khosrow and Gol and Their Departure to Rome

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