چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع
Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
پنبهی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش
Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب
Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام1945
Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell.
هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر
Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی
Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
کندهی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن
Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن
Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
ور نمیتانی به کعبهی لطف پر ** عرضه کن بیچارگی بر چارهگر1950
And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper.
زاری و گریه قوی سرمایهای است ** رحمت کلی قویتر دایهای است
Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود
The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید
He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
گفت ادعوا الله بیزاری مباش ** تا بجوشد شیرهای مهرهاش
He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر1955
The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment!
فی السماء رزقکم بشنیدهای ** اندر این پستی چه بر چفسیدهای
Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
ترس و نومیدیت دان آواز غول ** میکشد گوش تو تا قعر سفول
Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
هر ندایی که ترا بالا کشید ** آن ندا میدان که از بالا رسید
Every call that draws thee upward—know that that call has come from on high.
هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد
Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان1960
This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit.
هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر
Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست
Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف
The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است
Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش1965
But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone.
سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر
The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.