خدمتت بر جمله هستی مفترض ** جوهری چون نجده خواهد از عرض
Service to thee is imposed on all existence as a duty: how should a substance beg for help from an accident?
علم جویی از کتبها ای فسوس ** ذوق جویی تو ز حلوا ای فسوس
Thou seekest knowledge from books—oh, ridiculous! Thou seekest pleasure from halwá (sweetmeats)—oh, ridiculous!
بحر علمی در نمی پنهان شده ** در سه گز تن عالمی پنهان شده
Thou art the sea of knowledge hidden in a dewdrop; thou art the universe hidden in a body three ells long.
می چه باشد یا سماع و یا جماع ** تا بجویی زو نشاط و انتفاع 3580
What is wine or music or sexual intercourse that thou shouldst seek delight and profit there from?
آفتاب از ذره‌ای شد وام خواه ** زهره‌ای از خمره‌ای شد جام‌خواه
(’Tis as though) the sun sought to borrow (light) from a mote, (or) a Zuhra begged for a cup (of wine) from a small jar.
جان بی‌کیفی شده محبوس کیف ** آفتابی حبس عقده اینت حیف
Thou art the unconditional spirit imprisoned in conditionality, thou art the sun imprisoned in the (descending) node: here's a pity!”
باز جواب گفتن آن امیر ایشان را
How the Amír answered them again.
گفت نه نه من حریف آن میم ** من به ذوق این خوشی قانع نیم
He replied, “Nay, nay, I am the fellow for that wine: I am not content with tasting this delight (of which ye speak).
من چنان خواهم که هم‌چون یاسمین ** کژ همی‌گردم چنان گاهی چنین
I desire such (wine), that, like the jasmine, I may ever be reeling crookedly (now) that way, now this,
وارهیده از همه خوف و امید ** کژ همی‌گردم بهر سو هم‌چو بید 3585
And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,
هم‌چو شاخ بید گردان چپ و راست ** که ز بادش گونه گونه رقصهاست
Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”
آنک خو کردست با شادی می ** این خوشی را کی پسندد خواجه کی
He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
انبیا زان زین خوشی بیرون شدند ** که سرشته در خوشی حق بدند
The prophets abandoned this delight because they were steeped in the Divine delight;
زانک جانشان آن خوشی را دیده بود ** این خوشیها پیششان بازی نمود
Since their spirit had experienced that delight, these delights seemed to them (mere) play.
با بت زنده کسی چون گشت یار ** مرده را چون در کشد اندر کنار 3590
When any one has been united with a living object of adoration, how should he embrace a dead one?
تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
آن جهان چون ذره ذره زنده‌اند ** نکته‌دانند و سخن گوینده‌اند
Since every atom of that World is living and able to understand discourse and eloquent,
در جهان مرده‌شان آرام نیست ** کین علف جز لایق انعام نیست
They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
هر که را گلشن بود بزم و وطن ** کی خورد او باده اندر گولخن
Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
جای روح پاک علیین بود ** کرم باشد کش وطن سرگین بود
The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
بهر مخمور خدا جام طهور ** بهر این مرغان کور این آب شور 3595
The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.
هر که عدل عمرش ننمود دست ** پیش او حجاج خونی عادلست
In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
دختران را لعبت مرده دهند ** که ز لعب زندگان بی‌آگهند
A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
چون ندارند از فتوت زور و دست ** کودکان را تیغ چوبین بهترست
A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
کافران قانع بنقش انبیا ** که نگاریده‌ست اندر دیرها
Infidels are content with the figures of the prophets which are painted (and kept) in churches;
زان مهان ما را چو دور روشنیست ** هیچ‌مان پروای نقش سایه نیست 3600
(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.
این یکی نقشش نشسته در جهان ** وآن دگر نقشش چو مه در آسمان
The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.