جز دل محجوب کو را علتیست ** از نبیش تا غبی تمییز نیست
Except the heart of one who is veiled (deprived of discernment) and suffers from a (spiritual) malady, (so that) he cannot distinguish between a prophet and a dolt;
ورنه آن پیغام کز موضع بود ** بر زند بر مه شکافیده شود
Or else, (if) the message that is (brought) from the place (of truth) were to descend upon the moon, it (the moon) would be split asunder.
مه شکافد وان دل محجوب نی ** زانک مردودست او محبوب نی
The moon would be split, but not the heart of him who is veiled; for he is rejected (by God), he is not beloved.
چشمه شد چشم عسس ز اشک مبل ** نی ز گفت خشک بل از بوی دل 4280
The night-patrol's eye became (like) a fountain with wetting tears, not from the dry words, nay, but from the fragrance (of truth) in the heart.
یک سخن از دوزخ آید سوی لب ** یک سخن از شهر جان در کوی لب
One word comes to the lips from Hell, one word (comes) into the region of the lips from the Spiritual City.
بحر جان‌افزا و بحر پر حرج ** در میان هر دو بحر این لب مرج
There is the spirit-increasing sea and the distressful sea: these lips are where the two seas meet (but do not mingle).
چون یپنلو در میان شهرها ** از نواحی آید آن‌جا بهرها
(’Tis) like a great mart (situated) between towns: thither come goods from all directions:
کاله‌ی معیوب قلب کیسه‌بر ** کاله‌ی پر سود مستشرف چو در
Damaged, spurious, and swindling commodities (and also) lucrative commodities highly esteemed, like pearls.
زین یپنلو هر که بازرگان‌ترست ** بر سره و بر قلب‌ها دیده‌ورست 4285
The shrewdest traders in this mart (carefully) inspect the genuine and spurious wares.
شد یپنلو مر ورا دار الرباح ** وآن گر را از عمی دار الجناح
To him (such an one) the mart is a place of gain, while to others in their blindness it is a place of loss.
هر یکی ز اجزای عالم یک به یک ** بر غبی بندست و بر استاد فک
Every particle of the world, one by one, is a fetter for the fool and a means of deliverance for the wise.
بر یکی قندست و بر دیگر چو زهر ** بر یکی لطفست و بر دیگر چو قهر
It is (sweet as) candy for one and (bitter) as poison for another: it is (beautiful as) mercy for one and (terrible) as wrath for another.
هر جمادی با نبی افسانه‌گو ** کعبه با حاجی گواه و نطق‌خو
Every inanimate thing tells a tale to the Prophet: the Ka‘ba testifies to the pilgrim and is eloquent (on his behalf).
بر مصلی مسجد آمد هم گواه ** کو همی‌آمد به من از دور راه 4290
The mosque, too, bears witness to him who performs the ritual prayer, saying, “He came a long way to (visit) me.”
با خلیل آتش گل و ریحان و ورد ** باز بر نمرودیان مرگست و درد
The fire is (like) flowers and sweet basils and roses to (one like) Khalíl (Abraham); to those like Nimrod, on the contrary, it is death and anguish.
بارها گفتیم این را ای حسن ** می‌نگردم از بیانش سیر من
We have said this many a time, O Hasan: I will never be weary of setting it forth.
بارها خوردی تو نان دفع ذبول ** این همان نانست چون نبوی ملول
Many a time have you eaten bread to prevent (yourself from) getting thin: ’tis the same bread: why are not you surfeited?
در تو جوعی می‌رسد تو ز اعتلال ** که همی‌سوزد ازو تخمه و ملال
(Because), in normal health, a new hunger comes to you, by which indigestion and satiety are consumed.
هرکه را درد مجاعت نقد شد ** نو شدن با جزو جزوش عقد شد 4295
When one actually feels the pangs of hunger, a (sense of) refreshment is associated with every part (of the body).
لذت از جوعست نه از نقل نو ** با مجاعت از شکر به نان جو
The pleasure (of eating) is (derived) from hunger, not from new dessert (viands): hunger makes barley-bread more delicious than sugar.
پس ز بی‌جوعیست وز تخمه‌ی تمام ** آن ملالت نه ز تکرار کلام
That weariness, then, is caused by lack of hunger (ardour) and complete (spiritual) indigestion, not by repetition of the discourse.
چون ز دکان و مکاس و قیل و قال ** در فریب مردمت ناید ملال
How is it that you are not weary of your shop and of haggling and disputing in order to cheat people?
چون ز غیبت و اکل لحم مردمان ** شصت سالت سیریی نامد از آن
How is it that you have not been surfeited by speaking ill of men in their absence and backbiting them for sixty years?
عشوه‌ها در صید شله‌ی کفته تو ** بی ملولی بارها خوش گفته تو 4300
Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a vile woman; [Time after time, without wearying, you have gaily spoken false words of flattery in pursuit of a ruptured (deflowered) vulva;]
بار آخر گوییش سوزان و چست ** گرم‌تر صد بار از بار نخست
And the last time you utter them with fire and energy, a hundred times more ardently than the first time.