شمع مرده باده رفته دلربا ** غوطه خورد از ننگ کژبینی ما
The candle is extinguished, the wine is gone, and the Beloved has withdrawn himself from the disgrace of our squintness.
ظلت الارباح خسرا مغرما ** نشتکی شکوی الی الله العمی
Thy profits have become a loss and penalty: thou complainest bitterly to God of thy blindness.
حبذا ارواح اخوان ثقات ** مسلمات مومنات قانتات
How excellent are the spirits of brethren trustworthy, self-surrendering, believing, obeying!
هر کسی رویی به سویی برده‌اند ** وان عزیزان رو به بی‌سو کرده‌اند 350
Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.
هر کبوتر می‌پرد در مذهبی ** وین کبوتر جانب بی‌جانبی
Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
ما نه مرغان هوا نه خانگی ** دانه‌ی ما دانه‌ی بی‌دانگی
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
زان فراخ آمد چنین روزی ما ** که دریدن شد قبادوزی ما
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
سبب آنک فرجی را نام فرجی نهادند از اول
The reason why the name farají was first given to the garment known by that name.
صوفیی بدرید جبه در حرج ** پیشش آمد بعد به دریدن فرج
A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
کرد نام آن دریده فرجی ** این لقب شد فاش زان مرد نجی 355
He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.
این لقب شد فاش و صافش شیخ برد ** ماند اندر طبع خلقان حرف درد
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
هم‌چنین هر نام صافی داشتست ** اسم را چون دردیی بگذاشتست
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
هر که گل خوارست دردی را گرفت ** رفت صوفی سوی صافی ناشکفت
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
گفت لابد درد را صافی بود ** زین دلالت دل به صفوت می‌رود
He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
درد عسر افتاد و صافش یسر او ** صاف چون خرما و دردی بسر او 360
The dregs are difficulty and their pure (essence) is their ease: the pure (essence) is like the ripe date, and the dregs (are like) the date in its immature stage.
یسر با عسرست هین آیس مباش ** راه داری زین ممات اندر معاش
Ease is accompanied by difficulty; come, do not despair: through this death thou hast the way into Life.
روح خواهی جبه بشکاف ای پسر ** تا از آن صفوت برآری زود سر
(If) thou desirest (spiritual) peace, rend thy jubba, O son, that immediately thou mayst emerge pure.
هست صوفی آنک شد صفوت‌طلب ** نه از لباس صوف و خیاطی و دب
The (true) Súfí is he who has become a seeker of purity: (it is) not from (wearing) the garment of wool and patching (it) and (committing) sodomy.
صوفیی گشته به پیش این لام ** الخیاطه واللواطه والسلام
With these base scoundrels Súfism has become patching and sodomy, and that is all.
بر خیال آن صفا و نام نیک ** رنگ پوشیدن نکو باشد ولیک 365
To wear colours (coloured garments) with the fancy of (attaining to) that purity and good name is good (commendable), but
بر خیالش گر روی تا اصل او ** نی چو عباد خیال تو به تو
(Only) if, with the fancy thereof, you go on (till you attain) to its (essential) principle; not like those who worship (worldly) fancies manifold.
دور باش غیرتت آمد خیال ** گرد بر گرد سراپرده‌ی جمال
Your fancy is the baton of (Divine) jealousy (which prevents you from prowling) round about the curtained pavilion of (Divine) Beauty;
بسته هر جوینده را که راه نیست ** هر خیالش پیش می‌آید بیست
It (fancy) bars every seeker, saying, “There is no way (admission)”: every fancy confronts him (the seeker) and says “Stop!”—
جز مگر آن تیزکوش تیزهوش ** کش بود از جیش نصرتهاش جوش
Except, indeed, that person of sharp hearing and keen intelligence who possesses enthusiasm (derived) from the host of His (God's) helps (to victory).
نجهد از تخییلها نی شه شود ** تیر شه بنماید آنگه ره شود 370
He does not recoil from the fancies (which bar the way) nor is he checked: he shows the King's arrow (token); then way is made (for him to enter).
این دل سرگشته را تدبیر بخش ** وین کمانهای دوتو را تیر بخش
(O God), bestow forethought on this bewildered heart, and bestow the arrow (of resolution) on these bows bent double.