این نماید نور و سوزد یار را ** و آن بصورت نار و گل زوار را
This (flaming candle) seems to be Light, (but) it burns its friend, while that (Candle of Religion) is fire in appearance, but is (delicious as) roses to (its) visitors.
این چو سازنده ولی سوزنده‌ای ** و آن گه وصلت دل افروزنده‌ای4375
The former is like a complaisant (friend), but it is a burner, while that (other) is an illuminator of the heart at the moment of union.
شکل شعله‌ی نور پاک سازوار ** حاضران را نور و دوران را چو نار
To those present (with God) the appearance of the spark of pure and worthy Light is luminous, while to those far (from God) it is like fire.
ملاقات آن عاشق با صدر جهان
The meeting of the lover with the Sadr-i Jahán.
آن بخاری نیز خود بر شمع زد ** گشته بود از عشقش آسان آن کبد
The man of Bukhárá also cast himself upon candle: because of his passion that suffering had become easy to him.
آه سوزانش سوی گردون شده ** در دل صدر جهان مهر آمده
His burning sighs went up to heaven: kindness (for him) came into the heart of the Sadr-i Jahán,
گفته با خود در سحرگه کای احد ** حال آن آواره‌ی ما چون بود
(Who) said, (communing) with himself at dawn, “O (Thou who art) One, how fareth that distraught wanderer of Ours?
او گناهی کرد و ما دیدیم لیک ** رحمت ما را نمی‌دانست نیک4380
He committed a sin, and We saw (it), but he was not well acquainted with Our mercy.
خاطر مجرم ز ما ترسان شود ** لیک صد اومید در ترسش بود
The sinner’s heart becomes afraid of Us, but in his fear there are a hundred hopes.
من بترسانم وقیح یاوه را ** آنک ترسد من چه ترسانم ورا
I frighten the impudent man who has lost the (right) way: why should I frighten him who is afraid?
بهر دیگ سرد آذر می‌رود ** نه بدان کز جوش از سر می‌رود
Fire is used for the cold pot, not for that (pot) which is boiling over.
آمنان را من بترسانم به علم ** خایفان را ترس بردارم به حلم
I frighten the unafraid by (My) knowledge; I take away the fear of the afraid by (My) clemency.
پاره‌دوزم پاره در موضع نهم ** هر کسی را شربت اندر خور دهم4385
I am a patcher: I put the patch in (its proper) place; I give drink to every one in due measure.”
هست سر مرد چون بیخ درخت ** زان بروید برگهاش از چوب سخت
A man’s inmost consciousness is like the root of a tree; hence his leaves grow from the hard wood.
درخور آن بیخ رسته برگها ** در درخت و در نفوس و در نهی
The leaves grow according to the root, in the tree and in souls and in minds.
برفلک پرهاست ز اشجار وفا ** اصلها ثابت و فرعه فی السما
From the trees of faithfulness there are wings (that soar) to heaven its root is fast (in the earth), and its branch is in the sky.
چون برست از عشق پر بر آسمان ** چون نروید در دل صدر جهان
Since through love grew the wing (that soars) to heaven, how should it not grow in the heart of the Sadr-i Jahán?
موج می‌زد در دلش عفو گنه ** که ز هر دل تا دل آمد روزنه4390
Forgiveness of the sin was surging in his heart, for as much as there is a window from each heart to (every other) heart;
که ز دل تا دل یقین روزن بود ** نه جدا و دور چون دو تن بود
For assuredly there is a window from heart to heart: they are not separate and far (from each other), like two bodies.
متصل نبود سفال دو چراغ ** نورشان ممزوج باشد در مساغ
The earthenware (basins) of two lamps are not joined, but their light is mingled in (its) passage.
هیچ عاشق خود نباشد وصل‌جو ** که نه معشوقش بود جویای او
No lover, in sooth, is seeking union without his loved one seeking him;
لیک عشق عاشقان تن زه کند ** عشق معشوقان خوش و فربه کند
But the love of lovers makes the body (thin as) a bowstring, (while) the love of loved ones makes it comely and fat.
چون درین دل برق مهر دوست جست ** اندر آن دل دوستی می‌دان که هست4395
When the lightning of love for the beloved has shot into this heart, know that there is love in that heart.
در دل تو مهر حق چون شد دوتو ** هست حق را بی گمانی مهر تو
When love for God has been doubled in thy heart, without any doubt God hath love for thee.
هیچ بانگ کف زدن ناید بدر ** از یکی دست تو بی دستی دگر
No sound of clapping comes forth from one hand of thine without the other hand.
تشنه می‌نالد که ای آب گوار ** آب هم نالد که کو آن آب‌خوار
The thirsty man is moaning, “O delicious water!” The water moans too, saying, “Where is the water-drinker?”
جذب آبست این عطش در جان ما ** ما از آن او و او هم آن ما
This thirst in our souls is the attraction exerted by the Water: we are Its, and It is ours.
حکمت حق در قضا و در قدر ** کرد ما را عاشقان همدگر4400
The Wisdom of God in destiny and in decree made us lovers of one another.
جمله اجزای جهان زان حکم پیش ** جفت جفت و عاشقان جفت خویش
Because of that fore-ordainment all the particles of the world re paired as mates and are in love with their own mate.
هست هر جزوی ز عالم جفت‌خواه ** راست همچون کهربا و برگ کاه
Every particle of the universe is desiring its mate, just like amber and the blade of straw.
آسمان گوید زمین را مرحبا ** با توم چون آهن و آهن‌ربا
Heaven says to the earth, “Welcome! To thee I am (in the same relation) as the iron and the magnet.”
آسمان مرد و زمین زن در خرد ** هرچه آن انداخت این می‌پرورد
In (the view of) the intellect, heaven is man and the earth woman: whatever that (heaven) casts forth this (earth) fosters
چون نماند گرمیش بفرستد او ** چون نماند تری و نم بدهد او4405
When it (the earth) hath no heat remaining, it (heaven) sends it; when no freshness and moisture remains, it bestows it.
برج خاکی خاک ارضی را مدد ** برج آبی تریش اندر دمد
The terrene sign (of the zodiac) is (supplying) replenishment to the dust of the earth; the aqueous sign produces freshness therein;
برج بادی ابر سوی او برد ** تا بخارات وخم را بر کشد
The aerial sign wafts the clouds towards it, that they may sweep away the pestilential vapours;
برج آتش گرمی خورشید ازو ** همچو تابه‌ی سرخ ز آتش پشت و رو
The fiery sign is the source of the sun’s heat, (which is) like a frying-pan (made) red-hot, back and front, by fire.
هست سرگردان فلک اندر زمن ** همچو مردان گرد مکسب بهر زن
Heaven is turning giddily in (the world of) Time, like men (prowling) around (in search of) gain for the wife’s sake;
وین زمین کدبانویها می‌کند ** بر ولادات و رضاعش می‌تند4410
And this earth practises housewiferies : it attends to births and to suckling that (which it bears).
پس زمین و چرخ را دان هوشمند ** چونک کار هوشمندان می‌کنند
Therefore regard earth and heaven as endowed with intelligence, since they do the work of intelligent beings.
گر نه از هم این دو دلبر می‌مزند ** پس چرا چون جفت در هم می‌خزند
Unless these two sweethearts are tasting (delight) from one another, then why are they creeping together like mates?
بی زمین کی گل بروید و ارغوان ** پس چه زاید ز آب و تاب آسمان
Without the earth how should roses andarghawan-flowers grow? What, then, would be born of the water and heat of heaven?
بهر آن میلست در ماده به نر ** تا بود تکمیل کار همدگر
The desire (implanted) in the female for the male is to the end that they may perfect each other’s work.
میل اندر مرد و زن حق زان نهاد ** تا بقا یابد جهان زین اتحاد4415
God put desire in man and woman in order that the world! should be preserved by this union.
میل هر جزوی به جزوی هم نهد ** ز اتحاد هر دو تولیدی زهد
He also implants the desire of every part for another part: from the union of both an act of generation results.
شب چنین با روز اندر اعتناق ** مختلف در صورت اما اتفاق
Likewise night and day are in mutual embrace: (they are) different in appearance, but (are really) in agreement.
روز و شب ظاهر دو ضد و دشمنند ** لیک هر دو یک حقیقت می‌تنند
Day and night, outwardly, are two contraries and enemies, but they both attend on one truth—
هر یکی خواهان دگر را همچو خویش ** از پی تکمیل فعل و کار خویش
Each desiring the other, like kinsfolk, for the sake of perfecting their action and work.
زانک بی شب دخل نبود طبع را ** پس چه اندر خرج آرد روزها4420
(Both serve one purpose) because, without night, the nature (of man) would receive no income: what, then, should the days expend?
جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
خاک گوید خاک تن را باز گرد ** ترک جان کن سوی ما آ همچو گرد
Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust.
جنس مایی پیش ما اولیتری ** به که زان تن وا رهی و زان تری
Thou art my congener, thou art more suited (to be) with me: ’tis better that thou shouldst escape from that body and that moisture.”
گوید آری لیک من پابسته‌ام ** گرچه همچون تو ز هجران خسته‌ام
It answers, “Yes; but I am fettered, although like thee I am weary of separation.”