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  • کاین منی از وی رسد دم دم مرا ** پس و را بینم چو این شد کم مرا
  • For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,

  • همچو آن کاو با تو باشد زر شمر ** سوی او داری نه سوی خود نظر
  • As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.

  • گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است‌‌
  • How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).

  • پس عمر گفتش که این زاری تو ** هست هم آثار هشیاری تو
  • Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).

  • راه فانی گشته راهی دیگر است ** ز آن که هشیاری گناهی دیگر است‌‌ 2200
  • The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin.

  • هست هشیاری ز یاد ما مضی ** ماضی و مستقبلت پرده‌‌ی خدا
  • Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.

  • آتش اندر زن به هر دو تا به کی ** پر گره باشی از این هر دو چو نی‌‌
  • Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?

  • تا گره با نی بود هم راز نیست ** همنشین آن لب و آواز نیست‌‌
  • Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.

  • چون به طوفی خود به طوفی مرتدی ** چون به خانه آمدی هم با خودی‌‌
  • When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).

  • ای خبرهات از خبر ده بی‌‌خبر ** توبه‌‌ی تو از گناه تو بتر 2205
  • O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin.

  • ای تو از حال گذشته توبه جو ** کی کنی توبه از این توبه بگو
  • O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?

  • گاه بانگ زیر را قبله کنی ** گاه گریه‌‌ی زار را قبله زنی‌‌
  • At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”

  • چون که فاروق آینه‌‌ی اسرار شد ** جان پیر از اندرون بیدار شد
  • When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.

  • همچو جان بی‌‌گریه و بی‌‌خنده شد ** جانش رفت و جان دیگر زنده شد
  • He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.

  • حیرتی آمد درونش آن زمان ** که برون شد از زمین و آسمان‌‌ 2210
  • In that hour such a bewilderment arose within him that he went forth from earth and heaven—

  • جستجویی از ورای جستجو ** من نمی‌‌دانم تو می‌‌دانی بگو
  • A seeking and searching beyond (all) seeking and search: I know not (how to describe it); (if) you know, tell!

  • حال و قالی از ورای حال و قال ** غرقه گشته در جمال ذو الجلال‌‌
  • Feelings and words beyond (all) feelings and words—he had become drowned in the beauty of the Lord of majesty,

  • غرقه‌‌ای نه که خلاصی باشدش ** یا بجز دریا کسی بشناسدش‌‌
  • Drowned, not in such wise that there should be for him any deliverance, or that any one should know him except the (Divine) Ocean.

  • عقل جزو از کل گویا نیستی ** گر تقاضا بر تقاضا نیستی‌‌
  • Partial reason would not be telling of (the mysteries of) the Universal (Reason), if there were not demand after demand (perpetual Divine impulses necessitating the manifestation of these mysteries).

  • چون تقاضا بر تقاضا می‌‌رسد ** موج آن دریا بدین جا می‌‌رسد 2215
  • Since demand after demand is arriving, the waves of that Sea (Universal Reason) reach this place (the world of partial reason).

  • چون که قصه‌‌ی حال پیر اینجا رسید ** پیر و حالش روی در پرده کشید
  • Now that the story of the old man's (spiritual) experiences has come to this point, the old man and his experiences have withdrawn behind the veil.

  • پیر دامن را ز گفت‌‌وگو فشاند ** نیم گفته در دهان ما بماند
  • The old man has shaken his skirt free from talk and speech: half of the tale has remained in our mouth (has not been told).

  • از پی این عیش و عشرت ساختن ** صد هزاران جان بشاید باختن‌‌
  • It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).

  • در شکار بیشه‌‌ی جان باز باش ** همچو خورشید جهان جان‌‌باز باش‌‌
  • In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.

  • جان فشان افتاد خورشید بلند ** هر دمی تی می‌‌شود پر می‌‌کنند 2220
  • The lofty sun is life-diffusing: every moment it becomes empty and is filled.

  • جان فشان ای آفتاب معنوی ** مر جهان کهنه را بنما نوی‌‌
  • O Sun of Reality, diffuse spiritual life, show forth newness to this old world!

  • در وجود آدمی جان و روان ** می‌‌رسد از غیب چون آب روان‌‌
  • Soul and spirit are coming from the Unseen into human existence, like running water.

  • تفسیر دعای آن دو فرشته که هر روز بر سر هر بازاری منادی می‌‌کنند که اللهم أعط کل منفق خلفا اللهم أعط کل ممسک تلفا و بیان کردن که آن منفق مجاهد راه حق است نه مسرف راه هوا
  • Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.

  • گفت پیغمبر که دایم بهر پند ** دو فرشته‌‌ی خوش منادی می‌‌کنند
  • The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,

  • کای خدایا منفقان را سیر دار ** هر درمشان را عوض ده صد هزار
  • Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.

  • ای خدایا ممسکان را در جهان ** تو مده الا زیان اندر زیان‌‌ 2225
  • O God, do not give the niggards in this world anything but loss upon loss!’”

  • ای بسا امساک کز انفاق به ** مال حق را جز به امر حق مده‌‌
  • Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,

  • تا عوض یابی تو گنج بی‌‌کران ** تا نباشی از عداد کافران‌‌
  • That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels

  • کاشتران قربان همی‌‌کردند تا ** چیره گردد تیغشان بر مصطفا
  • Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.

  • امر حق را باز جو از واصلی ** امر حق را در نیابد هر دلی‌‌
  • Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,

  • چون غلام یاغیی کاو عدل کرد ** مال شه بر باغیان او بذل کرد 2230
  • As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him—

  • در نبی انذار اهل غفلت است ** کان همه انفاقهاشان حسرت است‌‌
  • In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—

  • عدل این یاغی و دادش نزد شاه ** چه فزاید دوری و روی سیاه‌‌
  • What increase does the equity and justice of this enemy produce in the sight of the King? Banishment and a black countenance (disgrace).

  • سروران مکه در حرب رسول ** بودشان قربان به اومید قبول‌‌
  • The chiefs of Mecca (when) at war with the Prophet offered sacrifice in hope of (Divine) favour.

  • بهر این مومن همی‌‌گوید ز بیم ** در نماز اهد الصراط المستقیم‌‌
  • On this account the true believer is saying in his prayer, from fear, “Lead (us) in the right path!”

  • آن درم دادن سخی را لایق است ** جان سپردن خود سخای عاشق است‌‌ 2235
  • It beseems the generous man thus to give money, (but) verily the generosity of the lover is the surrender of his soul (life).

  • نان دهی از بهر حق نانت دهند ** جان دهی از بهر حق جانت دهند
  • If you give bread for God's sake, you will be given bread (in return); if you give your life for God's sake, you will be given life (in return).

  • گر بریزد برگهای این چنار ** برگ بی‌‌برگیش بخشد کردگار
  • If the leaves of this plane-tree drop off, the Creator will bestow on it the provision of leaflessness (spiritual poverty).

  • گر نماند از جود در دست تو مال ** کی کند فضل خدایت پای مال‌‌
  • If because of your liberality no wealth remains in your hand, how should the bounty of God let you be down-trodden?

  • هر که کارد گردد انبارش تهی ** لیکش اندر مزرعه باشد بهی‌‌
  • When any one sows, his barn becomes empty (of seed), but there is goodliness in his cornfield;

  • و آن که در انبار ماند و صرفه کرد ** اشپش و موش و حوادث پاک خورد 2240
  • And, if he leaves it (the seed) in the barn and saves it up, weevils and mice and calamities (of time and decay) devour it entirely.

  • این جهان نفی است در اثبات جو ** صورتت صفر است در معنات جو
  • This world is negation (of reality): seek (reality) in affirmation (of God). Your form (body) is void (of reality): seek in your essence.

  • جان شور تلخ پیش تیغ بر ** جان چون دریای شیرین را بخر
  • Bring the briny bitter (animal) soul to the sword: buy the (heavenly) soul that is like a great sweet river.

  • ور نمی‌‌دانی شدن زین آستان ** باری از من گوش کن این داستان‌‌
  • And if you cannot become (one of the frequenters) of this threshold (sublime court), at least hear from me the following tale.

  • قصه‌‌ی خلیفه که در کرم در زمان خود از حاتم طایی گذشته بود و نظیر خود نداشت‌‌
  • The story of the Caliph who in his time surpassed Hátim of Tayyi in generosity and had no rival.

  • یک خلیفه بود در ایام پیش ** کرده حاتم را غلام جود خویش‌‌
  • In former days there was a Caliph who made Hátim the slave of his liberality.

  • رایت اکرام و داد افراشته ** فقر و حاجت از جهان برداشته‌‌ 2245
  • He had raised high the banner of munificence and largesse, he had removed poverty and want from the world.

  • بحر و کان از بخشش‌‌اش صاف آمده ** داد او از قاف تا قاف آمده‌‌
  • (He was) a sea (of bounty), and the pearls (in it) came pure (untarnished) from his munificence: his largesse reached from Qáf to Qáf.