Become a lover, seek a fair minion, hunt a waterfowl from river to river.
کی بری زان آب کان آبت برد ** کی کنی زان فهم فهمت را خورد
How will you get water (spirituality) from that one who takes your water away? How will you apprehend (the truth) from that one (who) consumes your (spiritual) apprehension?
غیر این معقولها معقولها ** یابی اندر عشق با فر و بها
In Love, (which is) glorious and resplendent, you will find intelligible things other than these intelligible things.
غیر این عقل تو حق را عقلهاست ** که بدان تدبیر اسباب سماست
To God belong intelligences other than this intelligence of yours, (intelligences) by which the mediate celestial things are ruled;
که بدین عقل آوری ارزاق را ** زان دگر مفرش کنی اطباق را 3235
For by this (individual) intelligence you procure the means of subsistence, (while) by that other (universal intelligence) you make the tiers of Heaven a carpet (under your feet).
چون ببازی عقل در عشق صمد ** عشر امثالت دهد یا هفت‌صد
When you gamble away (sacrifice) your intelligence in love of the Lord, He gives you ten like unto it or seven hundred.
آن زنان چون عقلها درباختند ** بر رواق عشق یوسف تاختند
Those women (of Egypt), when they gambled away (sacrificed) their intelligences, sped onward to the pavilion of Joseph's love.
عقلشان یک‌دم ستد ساقی عمر ** سیر گشتند از خرد باقی مرد
(Love which is) the cupbearer of life took away their intelligence in one moment: they drank their fill of wisdom all the rest of their lives.
اصل صد یوسف جمال ذوالجلال ** ای کم از زن شو فدای آن جمال
The beauty of the Almighty is the source of a hundred Josephs: O you who are less than a woman, devote yourself to that beauty!
عشق برد بحث را ای جان و بس ** کو ز گفت و گو شود فریاد رس 3240
O (dear) soul, Love alone cuts disputation short, for it (alone) comes to the rescue when you cry for help against arguments.
حیرتی آید ز عشق آن نطق را ** زهره نبود که کند او ماجرا
Eloquence is dumbfounded by Love: it dare not engage in altercation;
که بترسد گر جوابی وا دهد ** گوهری از لنج او بیرون فتد
For he (the lover) fears that, if he answer back, a pearl (his inner experience) may fall out of his mouth.
لب ببندد سخت او از خیر و شر ** تا نباید کز دهان افتد گهر
He closes his lips tight against (uttering) good or evil (words) lest the pearl should fall from his mouth (and be lost),
هم‌چنانک گفت آن یار رسول ** چون نبی بر خواندی بر ما فصول
Even as the Companion of the Prophet said, “Whenever the Prophet recited sections (of the Qur’án) to us,
آن رسول مجتبی وقت نثار ** خواستی از ما حضور و صد وقار 3245
At the moment of munificence that chosen Messenger would demand of us attentiveness and a hundred reverences.”
آنچنان که بر سرت مرغی بود ** کز فواتش جان تو لرزان شود
’Tis as when a bird is (perched) on your head, and your soul trembles for fear of its flitting,
پس نیاری هیچ جنبیدن ز جا ** تا نگیرد مرغ خوب تو هوا
So you dare not stir from your place, lest your beautiful bird should take to the air;
دم نیاری زد ببندی سرفه را ** تا نباید که بپرد آن هما
You dare not breathe, you suppress a cough, lest that humá should fly away;
ور کست شیرین بگوید یا ترش ** بر لب انگشتی نهی یعنی خمش
And if any one speak sweet or sour (words) to you, you lay a finger on your lip, meaning, “Hush!”
حیرت آن مرغست خاموشت کند ** بر نهد سردیگ و پر جوشت کند 3250
Bewilderment is (like) that bird: it makes you silent: it puts the lid on the kettle and fills you with the boiling (of love).
پرسیدن پادشاه قاصدا ایاز را کی چندین غم و شادی با چارق و پوستین کی جمادست می‌گویی تا ایاز را در سخن آورد
How the King (Mahmúd) purposely asked Ayáz, “(Why) art thou telling all this sorrow and joy to a rustic shoe and a sheepskin jacket, which are inanimate?” (His purpose was) that he might induce Ayáz to speak.
ای ایاز این مهرها بر چارقی ** چیست آخر هم‌چو بر بت عاشقی
(The King said), “O Ayáz, pray, why are these marks of affection, like (those of) a lover to his adored one, (shown by thee) to a rustic shoe?