کو حمیت تا ز تیشه و ز کلند ** این چنین که را بکلی بر کنند
Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?—
بو که بر اجزای او تابد مهی ** بو که در وی تاب مه یابد رهی
(In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.
چون قیامت کوهها را بر کند ** پس قیامت این کرم کی میکند
Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?
این قیامت ز آن قیامت کی کم است ** آن قیامت زخم و این چون مرهم است
How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.
هر که دید این مرهم از زخم ایمن است ** هر بدی کاین حسن دید او محسن است1340
Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer.
ای خنک زشتی که خویش شد حریف ** و ای گل رویی که جفتش شد خریف
Oh, happy is the ugly one to whom the beauteous one has become a companion; alas for one of rosy countenance with whom autumn has consorted!
نان مرده چون حریف جان شود ** زنده گردد نان و عین آن شود
When lifeless bread is companioned with life, the bread becomes living and is turned into the substance of that (life).
هیزم تیره حریف نار شد ** تیرگی رفت و همه انوار شد
Dark faggots become the companions of fire: the darkness departed, and all was turned into light.
در نمکلان چون خر مرده فتاد ** آن خری و مردگی یک سو نهاد
When the dead ass fell into the salt-mine, it put aside asininity and mortality.
صبغة الله هست خم رنگ هو ** پیسها یک رنگ گردد اندر او1345
The baptism of Allah is the dyeing-vat of Hú (the Absolute God): therein (all) piebald things become of one colour.
چون در آن خم افتد و گوییش قم ** از طرب گوید منم خم لا تلم
When he (the mystic) falls into the vat, and you say to him, “Arise,” he says in rapture, “I am the vat: do not blame (me).”
آن منم خم خود انا الحق گفتن است ** رنگ آتش دارد الا آهن است
That “I am the vat” is the (same as) saying “I am God”: he has the colour of the fire, albeit he is iron.
رنگ آهن محو رنگ آتش است ** ز آتشی میلافد و خامشوش است
The colour of the iron is naughted in the colour of the fire: it (the iron) boasts of (its) fieriness, though (actually) it is like one who keeps silence.
چون به سرخی گشت همچون زر کان ** پس انا النار است لافش بیزبان
When it has become like gold of the mine in redness, then without tongue its boast is “I am the fire.”
شد ز رنگ و طبع آتش محتشم ** گوید او من آتشم من آتشم1350
It has become glorified by the colour and nature of the fire: it says, “I am the fire, I am the fire.
آتشم من گر ترا شک است و ظن ** آزمون کن دست را بر من بزن
I am the fire; if thou have doubt and suspicion, make trial, put thy hand upon me.
آتشم من بر تو گر شد مشتبه ** روی خود بر روی من یک دم بنه
I am the fire; if it seem dubious to thee, lay thy face upon my face for one moment.”
آدمی چون نور گیرد از خدا ** هست مسجود ملایک ز اجتبا
When Man receives light from God, he is worshipped by the angels because of his being chosen (by God).
نیز مسجود کسی کاو چون ملک ** رسته باشد جانش از طغیان و شک
Also, (he is) worshipped by that one whose spirit, like the angel, has been freed from contumacy and doubt.
آتش چه آهن چه لب ببند ** ریش تشبیه مشبه را مخند1355
What fire? What iron? Close your lips: do not laugh at the beard of the assimilator's simile.
پای در دریا منه کم گوی از آن ** بر لب دریا خمش کن لب گزان
Do not set foot in the Sea, speak not of It: on the shore of the Sea keep silence, biting your lips (in amazement).
گر چه صد چون من ندارد تاب بحر ** لیک مینشکیبم از غرقاب بحر
Though (one equal to) a hundred like me would not have the strength to bear the Sea, yet I cannot refrain from the drowning waters of the Sea.
جان و عقل من فدای بحر باد ** خونبهای عقل و جان این بحر داد
May my soul and mind be a sacrifice to the Sea: this Sea has paid the blood-price of mind and soul.
تا که پایم میرود رانم در او ** چون نماند پا چو بطانم در او
I will march in It as long as my feet move; when feet remain not, I am (plunged) in It, like ducks.
بیادب حاضر ز غایب خوشتر است ** حلقه گر چه کژ بود نه بر در است1360
An unrespectful person present is better than one absent: though the ring be crooked, is it not on the door?
ای تن آلوده به گرد حوض گرد ** پاک کی گردد برون حوض مرد
O defiled in body, frequent the tank: outside of the tank, how shall a man be cleansed?
پاک کاو از حوض مهجور اوفتاد ** او ز پاکی خویش هم دور اوفتاد
The pure one who has been banished from the tank becomes far also from his purity.
پاکی این حوض بیپایان بود ** پاکی اجسام کم میزان بود
The purity of this tank is infinite; the purity of bodies is of little weight,
ز انکه دل حوض است لیکن در کمین ** سوی دریا راه پنهان دارد این
Because the heart (though it) is a tank, yet in ambush (out of sight) it has a hidden channel to the Sea.
پاکی محدود تو خواهد مدد ** ور نه اندر خرج کم گردد عدد1365
Your finite purity wants reinforcement; otherwise, number is diminished in (the course of) expenditure.
آب گفت آلوده را در من شتاب ** گفت آلوده که دارم شرم از آب
The water said to the defiled one, “Hasten (to come) into me.” The defiled one said, “I feel shame before the water.”
گفت آب این شرم بیمن کی رود ** بیمن این آلوده زایل کی شود
Said the water, “Without me how shall this shame go? Without me how shall this defilement be removed?”
ز آب هر آلوده کاو پنهان شود ** الحیاء یمنع الإیمان بود
Every defiled one who hides from the water is (an example of the saying that) “Shame hinders Faith.”
دل ز پایهی حوض تن گلناک شد ** تن ز آب حوض دلها پاک شد
The heart is muddied by the steps of the body's tank; the body is cleansed by the water of the heart's tanks.
گرد پایهی حوض دل گرد ای پسر ** هان ز پایهی حوض تن میکن حذر1370
Haunt the steps of the heart's tank, O son; take heed and always beware of the steps of the body's tank.
بحر تن بر بحر دل بر هم زنان ** در میانشان برزخ لا یبغیان
The sea of the body is dashing against the sea of the heart, (but) between them is a barrier which they shall not cross.
گر تو باشی راست ور باشی تو کژ ** پیشتر میغژ بدو واپس مغژ
Whether you be straight (righteous) or crooked, always creep forwards to Him; do not creep backwards.
پیش شاهان گر خطر باشد به جان ** لیک نشکیبد از او با همتان
If in the presence of kings there be danger to life, yet they that aspire cannot refrain from (presence with) Him.
شاه چون شیرینتر از شکر بود ** جان به شیرینی رود خوشتر بود
Since the King is sweeter than sugar, ’tis better that life should go (as a sacrifice) to (that) sweetness.
ای ملامت گر سلامت مر ترا ** ای سلامت جو تویی واهی العری1375
O blamer (of lovers), safety be thine! O seeker of safety, thou art infirm.
جان من کوره ست با آتش خوش است ** کوره را این بس که خانهی آتش است
My soul is a furnace: it is happy with the fire: ’tis enough for the furnace that it is the fire's house.
همچو کوره عشق را سوزیدنی است ** هر که او زین کور باشد کوره نیست
For Love, as (for) the furnace, there is something to be burned: any one that is blind to this is not a furnace.
برگ بیبرگی ترا چون برگ شد ** جان باقی یافتی و مرگ شد
When the provision of unprovidedness has become your provision, you have gained life everlasting, and death is gone.
چون ترا غم شادی افزودن گرفت ** روضهی جانت گل و سوسن گرفت
When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.
آن چه خوف دیگران آن امن تست ** بط قوی از بحر و مرغ خانه سست1380
That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak.
باز دیوانه شدم من ای طبیب ** باز سودایی شدم من ای حبیب
Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!
حلقههای سلسلهی تو ذو فنون ** هر یکی حلقه دهد دیگر جنون
The rings (links) of Thy chain are multiform: every single ring gives a different madness.
داد هر حلقه فنونی دیگر است ** پس مرا هر دم جنونی دیگر است
The gift of every ring is (consists in) different forms: therefore I have a different madness at every moment.
پس فنون باشد جنون این شد مثل ** خاصه در زنجیر این میر اجل
So “Madness is of different forms”—this has become a proverb; especially (is it true) as regards the chain of this most glorious Prince.
آن چنان دیوانگی بگسست بند ** که همه دیوانگان پندم دهند1385
Such a madness has broken the bonds (of my reason) that all madmen would give me admonition.
آمدن دوستان به بیمارستان جهت پرسش ذو النون مصری
How friends came to the madhouse for Dhu ’l-Nún—may God sanctify his honoured spirit!