کو همان‌جا که صفات رحمتست ** قدرتست و نزهتست و فطنتست 3315
Where (is he now)? In the place where are the Attributes of (Divine) Mercy, and (the Divine) Power and Transcendence, and (celestial) Intelligence.
کو همان‌جا که دل و اندیشه‌اش ** دایم آن‌جا بد چو شیر و بیشه‌اش
Where (is he now)? In the same place where his heart and thought always dwelt, like the lion in his jungle.
کو همان‌جا که امید مرد و زن ** می‌رود در وقت اندوه و حزن
Where (is he now)? In that place whither the hope of (every) man and woman turns in the hour of anguish and sorrow.
کو همان‌جا که به وقت علتی ** چشم پرد بر امید صحتی
Where (is he now)? In the place to which in time of illness the eye takes wing in hope of (regaining) health—
آن طرف که بهر دفع زشتیی ** باد جویی بهر کشت و کشتیی
In that quarter where, in order to avert a calamity, you seek wind for (winnowing) the corn or (speeding) a ship (on its way);
آن طرف که دل اشارت می‌کند ** چون زبان یا هو عبارت می‌کند 3320
In that quarter which is signified by the heart when the tongue utters the expression ‘Yá Hú.’
او مع‌الله است بی کو کو همی ** کاش جولاهانه ماکو گفتمی
He is always with God (and) beyond ‘where? where?’ (kú, kú). Would that like weavers I might have said má kú!
عقل ما کو تا ببیند غرب و شرق ** روح‌ها را می‌زند صد گونه برق
Where is our reason, that it should (be able to) perceive the spiritual West and East (the universal Divine epiphany) flashing forth a hundred kinds of splendour?
جزر و مدش بد به بحری در زبد ** منتهی شد جزر و باقی ماند مد
His (the Khwája's) ebb and flow was caused by a (great) foaming Sea: (now) the ebb has ceased and (only) the flow remains.
نه هزارم وام و من بی دست‌رس ** هست صد دینار ازین توزیع و بس
I am nine thousand (dinars) in debt and have no resources: there are (only) a hundred dinars, (resulting) from this subscription.
حق کشیدت ماندم در کش‌مکش ** می‌روم نومید ای خاک تو خوش 3325
God hath withdrawn thee (from this world) and I am left in agony: I am going (hence) in despair, O thou whose dust is sweet!
همتی می‌دار در پر حسرتت ** ای همایون روی و دست و همتت
Keep in thy mind a prayer for thy grief-stricken (mourner), O thou whose face and hands and prayers are auspicious.
آمدم بر چشمه و اصل عیون ** یافتم در وی به جای آب خون
I come to the spring and the source of (all) fountains: I find in it instead of water blood.
چرخ آن چرخست آن مهتاب نیست ** جوی آن جویست آب آن آب نیست
The sky is the same sky, (but) ’tis not the same moonlight: the river is the same river, (but) the water is not the same water.
محسنان هستند کو آن مستطاب ** اختران هستند کو آن آفتاب
There are benefactors, (but) where is that one who was found (by all) to be (supremely) good? There are stars, (but) where is that sun?
تو شدی سوی خدا ای محترم ** پس به سوی حق روم من نیز هم 3330
Thou hast gone unto God, O venerated man: I too, therefore, will go unto God.”
مجمع و پای علم ماوی القرون ** هست حق کل لدینا محضرون
God is the assembly-place where the generations (of mankind) are mustered under His banner: all are brought before Us.
نقش‌ها گر بی‌خبر گر با خبر ** در کف نقاش باشد محتصر
The pictures (phenomenal forms), whether unconscious or conscious (of it), are (always) present in the hand of the Painter.
دم به دم در صفحه‌ی اندیشه‌شان ** ثبت و محوی می‌کند آن بی‌نشان
Moment by moment that traceless One is setting down (what He will) on the page of their thought and (then) obliterating it.
خشم می‌آرد رضا را می‌برد ** بخل می‌آرد سخا را می‌برد
He is putting anger (there) and taking acquiescence away: He is putting stinginess (there) and taking generosity away.
نیم لحظه مدرکاتم شام و غدو ** هیچ خالی نیست زین اثبات و محو 3335
Never for (even) half a wink at eve or morn are my ideas exempt from this (process of) imprinting (on the mind) and obliterating.
کوزه‌گر با کوزه باشد کارساز ** کوزه از خود کی شود پهن و دراز
The potter works at the pot to fashion it: how should the pot become broad and long of itself?
چوب در دست دروگر معتکف ** ورنه چون گردد بریده و متلف
The wood is kept constantly in the carpenter's hand: else how should it be hewn and put into right shape?
جامه اندر دست خیاطی بود ** ورنه از خود چون بدوزد یا درد
The garment (while being made) is in the hands of a tailor: else how should it sew and cut of itself?
مشک با سقا بود ای منتهی ** ورنه از خود چون شود پر یا تهی
The water-skin is with the water-carrier, O adept: else how should it become full or empty by itself?