تو که ز اصطرب دیده بنگری ** درجهان دیدن یقین بس قاصری 1905
You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world.
تو جهان را قدر دیده دیده‌ای ** کو جهان سبلت چرا مالیده‌ای
You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
عارفان را سرمه‌ای هست آن بجوی ** تا که دریا گردد این چشم چو جوی
The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
ذره‌ای از عقل و هوش ار با منست ** این چه سودا و پریشان گفتنست
If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
چونک مغز من ز عقل و هش تهیست ** پس گناه من درین تخلیط چیست
Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
نه گناه اوراست که عقلم ببرد ** عقل جمله‌ی عاقلان پیشش بمرد 1910
No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead.
یا مجیر العقل فتان الحجی ** ما سواک للعقول مرتجی
O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.
ما اشتهیت العقل مذ جننتنی ** ما حسدت الحسن مذ زینتنی
I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.
هل جنونی فی هواک مستطاب ** قل بلی والله یجزیک الثواب
Is my madness for love of thee approved? Say “Yes,” and God will reward thee.
گر بتازی گوید او ور پارسی ** گوش و هوشی کو که در فهمش رسی
Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?
باده‌ی او درخور هر هوش نیست ** حلقه‌ی او سخره‌ی هر گوش نیست 1915
His wine is not suitable to every mind, his ring is not subject to every ear.
باز دیگر آمدم دیوانه‌وار ** رو رو ای جان زود زنجیری بیار
Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;
غیر آن زنجیر زلف دلبرم ** گر دو صد زنجیر آری بردرم
(But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).
حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق
The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.
بازگردان قصه‌ی عشق ایاز ** که آن یکی گنجیست مالامال راز
Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.
می‌رود هر روز در حجره‌ی برین ** تا ببیند چارقی با پوستین
Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
زانک هستی سخت مستی آورد ** عقل از سر شرم از دل می‌برد 1920
Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart.
صد هزاران قرن پیشین را همین ** مستی هستی بزد ره زین کمین
From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
شد عزرائیلی ازین مستی بلیس ** که چرا آدم شود بر من رئیس
By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
خواجه‌ام من نیز و خواجه‌زاده‌ام ** صد هنر را قابل و آماده‌ام
I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
در هنر من از کسی کم نیستم ** تا به خدمت پیش دشمن بیستم
In excellence I am inferior to none, that I should stand before my enemy to do him service.
من ز آتش زاده‌ام او از وحل ** پیش آتش مر وحل را چه محل 1925
I am born of fire, he of mud: what is the position (rank) of mud compared with fire?
او کجا بود اندر آن دوری که من ** صدر عالم بودم و فخر زمن
Where was he in the period when I was the Prince of the World and the glory of Time?”
خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق
(On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
شعله می‌زد آتش جان سفیه ** که آتشی بود الولد سر ابیه
The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
نه غلط گفتم که بد قهر خدا ** علتی را پیش آوردن چرا
No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
کار بی‌علت مبرا از علل ** مستمر و مستقرست از ازل
The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.