اشترم من تا توانم می‌کشم ** چون فتادم زار با کشتن خوشم 4165
I am (like) a camel: I carry (my load) as long as I can, (but) when I fall down exhausted, I am glad to be killed.
پر سر مقطوع اگر صد خندق است ** پیش درد من مزاج مطلق است
If there are a hundred moats full of severed heads, ’tis an absolute pleasantry in comparison with my anguish.
من نخواهم زد دگر از خوف و بیم ** این چنین طبل هوا زیر گلیم
Nevermore in fear and dread will I beat such a drum of passion under a blanket.
من علم اکنون به صحرا می‌زنم ** یا سراندازی و یا روی صنم
Now I will plant my banner in the open plain: (let my fate be) either to lose my head or (to behold) the face of my adored one!
حلق کو نبود سزای آن شراب ** آن بریده به به شمشیر و ضراب
The throat that is not worthy of that wine—’tis best it should be cut by blows of the sword;
دیده کو نبود ز وصلش در فره ** آن چنان دیده سپید کور به 4170
The eye that is not (rejoiced) in abundance by union with her—such an eye is best white (with disease) and blind;
گوش کان نبود سزای راز او ** بر کنش که نبود آن بر سر نکو
The ear that is not worthy of (hearing) her secret—tear it off, for it is no good on the head;
اندر آن دستی که نبود آن نصاب ** آن شکسته به به ساطور قصاب
The hand in which there is not the (requisite) amount (to win her favour)—’tis best that it should be chopped off by the butcher's knife;
آنچنان پایی که از رفتار او ** جان نپیوندد به نرگس زار او
The foot by whose faring the spirit is not led into her narcissus-plot—
آنچنان پا در حدید اولیترست ** که آنچنان پا عاقبت درد سرست
Such a foot is best in iron (chains), for such a foot is ultimately (the cause of) headache (affliction).
بیان مجاهد کی دست از مجاهده باز ندارد اگر چه داند بسطت عطاء حق را کی آن مقصود از طرف دیگر و به سبب نوع عمل دیگر بدو رساند کی در وهم او نبوده باشد او همه وهم و اومید درین طریق معین بسته باشد حلقه‌ی همین در می‌زند بوک حق تعالی آن روزی را از در دیگر بدو رساند کی او آن تدبیر نکرده باشد و یرزقه من حیث لا یحتسب العبد یدبر والله یقدر و بود کی بنده را وهم بندگی بود کی مرا از غیر این در برساند اگر چه من حلقه‌ی این در می‌زنم حق تعالی او را هم ازین در روزی رساند فی‌الجمله این همه درهای یکی سرایست مع تقریره
[Setting forth (the case of) the earnest seeker who does not refrain from exerting himself to the utmost, although he knows that the amplitude of God's bounty may cause the object of his desire to reach him from a different quarter and by means of work of a different kind which he has never imagined; but since all his thoughts and hopes are fixed on this particular method (of attaining his object), he continues to knock at this same door, (knowing that) maybe God most High will cause his appointed portion to reach him through some other door which he has not foreseen, ‘and will provide for him from a quarter on which he does not reckon’—‘Man proposes but God disposes.’ And, (again), a slave (of God) may conceive, as beseems a slave, that although he keeps knocking at this (particular) door he will be supplied from another door; and (nevertheless) God most High may cause his portion to reach him through this very door (at which he is knocking). In short, all these (doors) are the doors of one Palace. And the exposition thereof.]