چون ترا غم شادی افزودن گرفت ** روضهی جانت گل و سوسن گرفت
When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.
آن چه خوف دیگران آن امن تست ** بط قوی از بحر و مرغ خانه سست1380
That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak.
باز دیوانه شدم من ای طبیب ** باز سودایی شدم من ای حبیب
Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!
حلقههای سلسلهی تو ذو فنون ** هر یکی حلقه دهد دیگر جنون
The rings (links) of Thy chain are multiform: every single ring gives a different madness.
داد هر حلقه فنونی دیگر است ** پس مرا هر دم جنونی دیگر است
The gift of every ring is (consists in) different forms: therefore I have a different madness at every moment.
پس فنون باشد جنون این شد مثل ** خاصه در زنجیر این میر اجل
So “Madness is of different forms”—this has become a proverb; especially (is it true) as regards the chain of this most glorious Prince.
آن چنان دیوانگی بگسست بند ** که همه دیوانگان پندم دهند1385
Such a madness has broken the bonds (of my reason) that all madmen would give me admonition.
آمدن دوستان به بیمارستان جهت پرسش ذو النون مصری
How friends came to the madhouse for Dhu ’l-Nún—may God sanctify his honoured spirit!
این چنین ذو النون مصری را فتاد ** کاندر او شور و جنونی نو بزاد
It so happened to Dhu ’l-Nún the Egyptian that a new agitation and madness was born within him.
شور چندان شد که تا فوق فلک ** میرسید از وی جگرها را نمک
His agitation became so great that salt (bitterness) from it was reaching (all) hearts up to above the sky.
هین منه تو شور خود ای شوره خاک ** پهلوی شور خداوندان پاک
Beware, O (thou of) salty soil, do not put thy agitation beside (in comparison with) the agitation of the holy lords (saints).
خلق را تاب جنون او نبود ** آتش او ریشهاشان میربود
The people could not endure his madness: his fire was carrying off their beards.
چون که در ریش عوام آتش فتاد ** بند کردندش به زندانی نهاد1390
When (that) fire fell on the beards of the vulgar, they bound him and put him in a prison.
نیست امکان واکشیدن این لگام ** گر چه زین ره تنگ میآیند عام
There is no possibility of pulling back this rein, though the vulgar be distressed by this way.
دیده این شاهان ز عامه خوف جان ** کاین گره کورند و شاهان بینشان
These (spiritual) kings have seen (themselves in) danger of their lives from the vulgar; for this multitude are blind, and the kings (are) without (a visible) mark.
چون که حکم اندر کف رندان بود ** لاجرم ذو النون در زندان بود
When authority is in the hands of profligates, (a) Dhu ’l-Nún is inevitably in prison.
یک سواره میرود شاه عظیم ** در کف طفلان چنین در یتیم
The great king rides alone! Such a unique pearl in the hands of children!
در چه دریا نهان در قطرهای ** آفتابی مخفی اندر ذرهای1395
What pearl? (Nay), the Sea hidden in a drop, a Sun concealed in a mote.
آفتابی خویش را ذره نمود ** و اندک اندک روی خود را بر گشود
A Sun showed itself as a mote, and little by little uncovered its face.
جملهی ذرات در وی محو شد ** عالم از وی مست گشت و صحو شد
All motes vanished in it; the (whole) world became intoxicated by it and (then) became sober.
چون قلم در دست غداری بود ** بیگمان منصور بر داری بود
When the pen (of authority) is in the hand of a traitor, unquestionably Mansúr is on a gibbet.
چون سفیهان راست این کار و کیا ** لازم آمد یقتلون الأنبیاء
When this affair (dominion) belongs to the foolish, the necessary consequence is (that) they kill the prophets.
انبیا را گفته قومی راه گم ** از سفه إنا تطیرنا بکم1400
Through folly the people who had lost the (right) way said to the prophets, “Lo, we augur ill from you.”
جهل ترسا بین امان انگیخته ** ز آن خداوندی که گشت آویخته
See the ignorance of the Christian appealing for protection to the Lord who was suspended (on the Cross)!
چون به قول اوست مصلوب جهود ** پس مر او را امن کی تاند نمود
Since, according to his (the Christian's) belief, He was crucified by the Jews, how then can He protect him?
چون دل آن شاه ز ایشان خون بود ** عصمت و أنت فیهم چون بود
Inasmuch as the heart of that King (Jesus) bleeds on account of them (the Christians), how should there be (for them) the inviolable defence of whilst thou art amongst them?