عقل کی ماند چو باشد سرده او ** کل شیء هالک الا وجهه
How should the reason remain when He bids it go?Everything is perishing except His Face.
هالک آید پیش وجهش هست و نیست ** هستی اندر نیستی خود طرفه‌ایست
Before His Face the existent and the non-existent perish: existence in nonexistence is in sooth a marvellous thing!
اندرین محضر خردها شد ز دست ** چون قلم اینجا رسیده شد شکست
In this place of presence (all) minds are lost beyond control; when the pen reaches this point, it breaks.
نواختن معشوق عاشق بیهوش را تا به هوش باز آید
How the Beloved caressed the senseless lover, that he might return to his senses.
می‌کشید از بیهشی‌اش در بیان ** اندک اندک از کرم صدر جهان
The Sadr-i Jahán, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.
بانگ زد در گوش او شه کای گدا ** زر نثار آوردمت دامن گشا4665
The Prince cried into his ear, “O beggar, I bring gold to scatter o’er thee; spread out thy skirt.
جان تو کاندر فراقم می‌طپید ** چونک زنهارش رسیدم چون رمید
Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?
ای بدیده در فراقم گرم و سرد ** با خود آ از بی‌خودی و باز گرد
O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”
مرغ خانه اشتری را بی خرد ** رسم مهمانش به خانه می‌برد
The domestic fowl, in the manner of a host, foolishly brings a camel to her house.
چون به خانه مرغ اشتر پا نهاد ** خانه ویران گشت و سقف اندر فتاد
When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.
خانه‌ی مرغست هوش و عقل ما ** هوش صالح طالب ناقه‌ی خدا4670
The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel
ناقه چون سر کرد در آب و گلش ** نه گل آنجا ماند نه جان و دلش
When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.
کرد فضل عشق انسان را فضول ** زین فزون‌جویی ظلومست و جهول
Pre-eminence in love made Man overweening: because of this desire for excess he is very unjust and very ignorant.
جاهلست و اندرین مشکل شکار ** می‌کشد خرگوش شیری در کنار
He is ignorant, and in this difficult chase the hare is clasping a lion in his arms.
کی کنار اندر کشیدی شیر را ** گر بدانستی و دیدی شیر را
How would he clasp the lion in his arms, if he knew and saw the lion?
ظالمست او بر خود و بر جان خود ** ظلم بین کز عدلها گو می‌برد4675
He is unjust to himself and to his own soul: behold an injustice that bears away the ball (the palm) from (all) justices!
جهل او مر علمها را اوستاد ** ظلم او مر عدلها را شد رشاد
His ignorance is the teacher to (all) knowledges, his injustice has become the right way for (all) justices.
دست او بگرفت کین رفته دمش ** آنگهی آید که من دم بخشمش
He (the Sadr-i Jahán) took his (the lover’s) hand, saying, “This man whose breath has departed will (only) then come (to life) when I give him (spiritual) breath.
چون به من زنده شود این مرده‌تن ** جان من باشد که رو آرد به من
When this man whose body is dead shall become living through Me (then) it will be My spirit that turns its face towards me.
من کنم او را ازین جان محتشم ** جان که من بخشم ببیند بخششم
By means of this spirit I make him possessed of high estate: (only) the spirit that I give sees (experiences) My bounty.
جان نامحرم نبیند روی دوست ** جز همان جان کاصل او از کوی اوست4680
The unfamiliar (unprivileged) spirit does not see the face of the Beloved: (none sees it) except that spirit whose origin is from His dwelling-place.
در دمم قصاب‌وار این دوست را ** تا هلد آن مغز نغزش پوست را
Butcher-like, I breathe upon this dear friend, in order that his goodly inward part may leave the skin.”
گفت ای جان رمیده از بلا ** وصل ما را در گشادیم الصلا
He said, “O spirit that hast fled from tribulation, We have opened the door to union with Us; welcome!
ای خود ما بی‌خودی و مستی‌ات ** ای ز هست ما هماره هستی‌ات
O thou whose selflessness and intoxication is (caused by) Our Self, O thou whose being is incessantly (derived) from Our Being,
با تو بی لب این زمان من نو بنو ** رازهای کهنه گویم می‌شنو
Now, without lip, I tell thee the old mysteries anew: hearken!
زانک آن لبها ازین دم می‌رمد ** بر لب جوی نهان بر می‌دمد4685
(I tell thee silently) because those (bodily) lips are fleeing from (are unable to apprehend) this Breath (Word); it is breathed forth on the lip (bank) of the hidden River.