باده از غیبست و کوزه زین جهان ** کوزه پیدا باده در وی بس نهان 3305
The wine belongs to the Unseen, the pot to this world: the pot is apparent, the wine in it is very hidden:
بس نهان از دیده‌ی نامحرمان ** لیک بر محرم هویدا و عیان
Very hidden from the eyes of the uninitiated, but manifest and evident to the adept.
یا الهی سکرت ابصارنا ** فاعف عنا اثقلت اوزارنا
O my God, our eyes have been intoxicated. Forgive us: our burdens have been made heavy.
یا خفیا قد ملات الخافقین ** قد علوت فوق نور المشرقین
O concealed One who hast filled (the world) from East to West (with Thy radiance) and art exalted above the light of the Orient and the Occident,
انت سر کاشف اسرارنا ** انت فجر مفجر انهارنا
Thou art an inmost Ground of consciousness revealing our inmost thoughts, Thou art a bursting (Force) that causes our (dammed-up) rivers to burst forth.
یا خفی الذات محسوس العطا ** انت کالماء و نحن کالرحا 3310
O Thou whose Essence is hidden while Thy gifts are sensible, Thou art as the water and we as the millstone.
انت کالریح و نحن کالغبار ** تختفی الریح و غبراها جهار
Thou art as the wind and we as the dust: the wind is hidden while the dust blown by it is plainly visible.
تو بهاری ما چو باغ سبز خوش ** او نهان و آشکارا بخششش
Thou art the Spring, we are fair as the verdant orchard: it (the Spring) is hidden while its bounty is manifest.
تو چو جانی ما مثال دست و پا ** قبض و بسط دست از جان شد روا
Thou art as the spirit, we are like hand and foot: the closing and opening of the hand is due to the spirit.
تو چو عقلی ما مثال این زبان ** این زبان از عقل دارد این بیان
Thou art as the reason, we are like this tongue: this tongue hath its (power of) expression from the reason.
تو مثال شادی و ما خنده‌ایم ** که نتیجه‌ی شادی فرخنده‌ایم 3315
Thou art like the joy, and we are the laughter, for we are the result of (Thy) blessed joy.
جنبش ما هر دمی خود اشهدست ** که گواه ذوالجلال سرمدست
(All) our movement (action) is really a continual profession of faith which bears witness to the Eternal Almighty One.
گردش سنگ آسیا در اضطراب ** اشهد آمد بر وجود جوی آب
The turning of the millstone in agitation is a profession of faith in the existence of the waterbrook.
ای برون از وهم و قال و قیل من ** خاک بر فرق من و تمثیل من
O Thou who art beyond my conception and utterance, dust be on the head of me and my similes!
بنده نشکیبد ز تصویر خوشت ** هر دمت گوید که جانم مفرشت
Thy servant cannot refrain from depicting Thy beauty: every moment he says to Thee, “May my soul be Thy carpet!”
هم‌چو آن چوپان که می‌گفت ای خدا ** پیش چوپان و محب خود بیا 3320
(He is) like the shepherd who used to say, “O God, come to Thy shepherd and lover,
تا شپش جویم من از پیراهنت ** چارقت دوزم ببوسم دامنت
That I may seek out the lice in Thy smock and stitch Thy shoon and kiss Thy skirt.”
کس نبودش در هوا و عشق جفت ** لیک قاصر بود از تسبیح و گفت
There was none equal to him in passion and love, but he fell short in glorification and (respectful) speech.
عشق او خرگاه بر گردون زده ** جان سگ خرگاه آن چوپان شده
His love pitched its tent on the sky: the (beloved) Soul became the dog (guardian) of that shepherd's tent.
چونک بحر عشق یزدان جوش زد ** بر دل او زد ترا بر گوش زد
When the sea of Divine Love surged up, it struck upon his heart; it struck (only) upon your ear.
حکایت جوحی کی چادر پوشید و در وعظ میان زنان نشست و حرکتی کرد زنی او را بشناخت کی مردست نعره‌ای زد
Story of Júhí, who put on a chádar, went to hear the sermon, seated himself amongst the women, and behaved in such a way that a certain woman knew he was a man and screamed.
واعظی بد بس گزیده در بیان ** زیر منبر جمع مردان و زنان 3325
There was a preacher, very fine in his exposition, under whose pulpit a great number of men and women were assembled.
رفت جوحی چادر و روبند ساخت ** در میان آن زنان شد ناشناخت
Júhí went (to hear him): he got a chádar and veil and entered amongst the women without (his sex) being recognised.
سایلی پرسید واعظ را به راز ** موی عانه هست نقصان نماز
Someone asked the preacher secretly num pili in pube precibus sollennibus detrimentum faciant. [Some one asked the preacher secretly, “Are pubic hairs a deficiency in (doing) the ritual prayer?”]
گفت واعظ چون شود عانه دراز ** پس کراهت باشد از وی در نماز
The preacher replied, “Quo tempore pili in pube longi fiunt, tum noxa est ob illos in precibus sollennibus. [The preacher replied, “When the pubic hair becomes long, then there is (legal) dislike of it in the ritual prayer.]
یا به آهک یا ستره بسترش ** تا نمازت کامل آید خوب و خوش
Vel psilothro vel novacula illos tonde, in order that your ritual prayer may be perfect and excellent and seemly.” [Scrape (it off) with a depilatory (of lime) or a razor, in order that your ritual prayer may be perfect and excellent and seemly.”]