چون ز کوه آن لطف بیرون میشود ** آبها در چشمهها خون میشود
Inasmuch as that grace emanates (even) from the mountain, the waters in the springs become blood.
ز آن شهنشاه همایون نعل بود ** که سراسر طور سینا لعل بود
’Twas on account of that monarch of auspicious gait that Mount Sinai was (turned to) rubies from end to end.
جان پذیرفت و خرد اجزای کوه ** ما کم از سنگیم آخر ای گروه
(All) the parts of the mountain received life and intelligence— after all, are we inferior to stone, O people?
نه ز جان یک چشمه جوشان میشود ** نه بدن از سبز پوشان میشود
Neither is there gushing from the soul a single spring, nor is the body becoming one of those clad in green;
نه صدای بانگ مشتاقی در او ** نه صفای جرعهی ساقی در او1335
Neither is there in it the echo of the cry of longing, nor the purity (born) of the draught of (wine bestowed by) the Cup-bearer.
کو حمیت تا ز تیشه و ز کلند ** این چنین که را بکلی بر کنند
Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?—
بو که بر اجزای او تابد مهی ** بو که در وی تاب مه یابد رهی
(In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.
چون قیامت کوهها را بر کند ** پس قیامت این کرم کی میکند
Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?
این قیامت ز آن قیامت کی کم است ** آن قیامت زخم و این چون مرهم است
How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.
هر که دید این مرهم از زخم ایمن است ** هر بدی کاین حسن دید او محسن است1340
Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer.