And though the fire works very secretly, the froth indicates (its presence) with ten fingers.
هم‌چنین اجزای مستان وصال ** حامل از تمثالهای حال و قال 1810
In like manner (all) the parts of those intoxicated with union are pregnant with the (ideal) forms of (ecstatic) feelings and words.
در جمال حال وا مانده دهان ** چشم غایب گشته از نقش جهان
Their mouths remain gaping (in amazement) at the beauty of (that) ecstasy, (while) their eyes are absent (withdrawn) from the forms of this world.
آن موالید از زه این چار نیست ** لاجرم منظور این ابصار نیست
Those (spiritual) progenies are not (produced) by means of these four (elements); consequently they are not seen by these eyes.
آن موالید از تجلی زاده‌اند ** لاجرم مستور پرده‌ی ساده‌اند
Those progenies are born of (Divine) illumination; consequently they are covered (from sight) by a pure veil.
زاده گفتیم و حقیقت زاد نیست ** وین عبارت جز پی ارشاد نیست
We said “born,” but in reality they are not born, and this expression is only (used) in order to guide (the understanding).
هین خمش کن تا بگوید شاه قل ** بلبلی مفروش با این جنس گل 1815
Hark, be silent that the King of Say may speak: do not play the nightingale with a Rose of this kind.
این گل گویاست پر جوش و خروش ** بلبلا ترک زبان کن باش گوش
This eloquent Rose is full of song and cry: O nightingale, let thy tongue cease, be (all) ear!
هر دو گون تمثال پاکیزه‌مثال ** شاهد عدل‌اند بر سر وصال
Both (these) kinds of pure ideal forms are valid (trustworthy) witnesses to the mystery of union.
هر دو گون حسن لطیف مرتضی ** شاهد احبال و حشر ما مضی
Both (these) kinds of subtle and delectable beauty are witnesses to (spiritual) pregnancies and growing big (with child) in the past,
هم‌چو یخ کاندر تموز مستجد ** هر دم افسانه‌ی زمستان می‌کند
Like ice that in the brilliant (month of) Tamúz is ever telling the story of winter
ذکر آن اریاح سرد و زمهریر ** اندر آن ازمان و ایام عسیر 1820
And recalling the cold winds and intense frost in those hard days and times;
هم‌چو آن میوه که در وقت شتا ** می‌کند افسانه‌ی لطف خدا
(Or) like fruit that in winter-time tells the story of God's lovingkindness
قصه‌ی دور تبسمهای شمس ** وآن عروسان چمن را لمس و طمس
And the tale of the season when the sun was smiling and embracing the brides of the orchard. [And the tale of the season when the sun was (enjoying) touching and copulating (with) the brides of the orchard.]
حال رفت و ماند جزوت یادگار ** یا ازو واپرس یا خود یاد آر
The ecstasy is gone but thy (every) part remains as a souvenir: either inquire of it, or thyself recall (the ecstasy) to mind.
When grief takes possession of thee, if thou art a fit (alert and capable) person thou wouldst question that moment of despair
گفتییش ای غصه‌ی منکر به حال ** راتبه‌ی انعامها را زان کمال 1825
And wouldst say to it, “O Sorrow that deniest implicitly the allowance of favours (bestowed upon thee) by that Perfection,
گر بهر دم نت بهار و خرمیست ** هم‌چو چاش گل تنت انبار چیست
If Spring and (its) fresh gladness are not always thine, (then) of what is thy body, (which is) like a heap of roses, the storehouse?
چاش گل تن فکر تو هم‌چون گلاب ** منکر گل شد گلاب اینت عجاب
Thy body is a heap of roses, thy thought is like rose-water; the rose-water denies the rose: lo, here is a marvel!”
از کپی‌خویان کفران که دریغ ** بر نبی‌خویان نثار مهر و میغ
(Even) straw is refused to those who apishly show ingratitude, (while) sun and cloud (sunshine and rain) are lavished on those who resemble the prophets in disposition.
آن لجاج کفر قانون کپیست ** وآن سپاس و شکر منهاج نبیست
That obstinacy in (showing) ingratitude is the rule followed by the ape, while that thankfulness and gratitude is the way of the prophet.
با کپی‌خویان تهتکها چه کرد ** با نبی‌رویان تنسکها چه کرد 1830
(See) what was done to the apish by their deeds of shame; (see) what was done to those of prophetic complexion by their acts of piety!
در عمارتها سگانند و عقور ** در خرابیهاست گنج عز و نور
In well-cultivated places there are curs and biting (dogs); in ruined places there is the treasure of glory and light.
گر نبودی این بزوغ اندر خسوف ** گم نکردی راه چندین فیلسوف
If this (spiritual) moonlight had not been in eclipse, so many philosophers would not have lost the (right) way.
زیرکان و عاقلان از گمرهی ** دیده بر خرطوم داغ ابلهی
Through losing their way the acute and intelligent saw the brand of foolishness on their noses.
باقی قصه‌ی فقیر روزی‌طلب بی‌واسطه‌ی کسب
The remainder of the Story of the fakir who desired (to receive) his daily bread without (having recourse to) work as a means (of earning it).
آن یکی بیچاره‌ی مفلس ز درد ** که ز بی‌چیزی هزاران زهر خورد
In his grief that wretched pauper, who suffered a thousand agonies on account of indigence,
لابه کردی در نماز و در دعا ** کای خداوند و نگهبان رعا 1835
Used to beseech (God) in prayer and invocation, crying, “O Lord and Guardian of (them that are) the shepherds (of their people),
بی ز جهدی آفریدی مر مرا ** بی فن من روزیم ده زین سرا
Thou didst create me without any exertion (on my part): give me daily bread from this mansion (the world) without contrivance (on my part).
پنج گوهر دادیم در درج سر ** پنج حس دیگری هم مستتر
Thou gavest me the five jewels in the casket of my head, and also five other occult senses.
لا یعد این داد و لا یحصی ز تو ** من کلیلم از بیانش شرم‌رو
These gifts of Thine are not to be numbered or computed; in setting them forth I am tongue-tied and shamefaced.
چونک در خلاقیم تنها توی ** کار رزاقیم تو کن مستوی
Since Thou art alone (without partner) in my creation, do Thou adjust (accordingly) the matter of providing me with daily bread.”
سالها زو این دعا بسیار شد ** عاقبت زاری او بر کار شد 1840
For years this prayer was frequently uttered by him, and at last his supplication took effect,
هم‌چو آن شخصی که روزی حلال ** از خدا می‌خواست بی‌کسب و کلال
As (in the case of) the person who used to beg God to grant him a lawful livelihood without labour and fatigue,
گاو آوردش سعادت عاقبت ** عهد داود لدنی معدلت
(Till) at length the cow brought him happiness: (’twas in) the epoch of David whose justice was divinely inspired.
این متیم نیز زاریها نمود ** هم ز میدان اجابت گو ربود
This thrall of love, too, made piteous entreaties, and he likewise carried off the ball from the field of (favourable) response.
گاه بدظن می‌شدی اندر دعا ** از پی تاخیر پاداش و جزا
(Yet) while praying he would at times become distrustful on account of the postponement of the recompense and reward;
باز ارجاء خداوند کریم ** در دلش بشار گشتی و زعیم 1845
(And then) again the gracious Lord's deferment (of his hopes) would bring a message of joy to his heart and become a surety (for their fulfilment).
چون شدی نومید در جهد از کلال ** از جناب حق شنیدی که تعال
Whenever in (the course of his) earnest supplication weariness caused him to despair, he would hear from the Presence of God (the call) “Come!”
خافضست و رافعست این کردگار ** بی ازین دو بر نیاید هیچ کار
This (Divine) Maker is He who abaseth and exalteth: without these two (attributes) no work is accomplished.
خفض ارضی بین و رفع آسمان ** بی ازین دو نیست دورانش ای فلان
Consider the lowness of the earth and the loftiness of the sky: without these two (attributes) its (the sky's) revolution is not (possible), O such-and-such.
خفض و رفع این زمین نوعی دگر ** نیم سالی شوره نیمی سبز و تر
The lowness and loftiness of this earth are of another sort: for one half of the year it is barren and for (the other) half (it is) green and fresh.
خفض و رفع روزگار با کرب ** نوع دیگر نیم روز و نیم شب 1850
The lowness and loftiness of distressful Time are of another sort: one half day and (the other) half night.
خفض و رفع این مزاج ممترج ** گاه صحت گاه رنجوری مضج
The lowness and loftiness of this blended (bodily) temperament (of ours) are now health and now sickness that causes (us) to cry out (in pain).
هم‌چنین دان جمله احوال جهان ** قحط و جدب و صلح و جنگ از افتتان
Know that even so are all the changing conditions of the world—famine and drought and peace and war—(which arise) from (Divine) probation.
این جهان با این دو پر اندر هواست ** زین دو جانها موطن خوف و رجاست
By means of these two wings this world is (kept up like a bird) in the air; by means of these twain (all) souls are habitations of fear and hope,
تا جهان لرزان بود مانند برگ ** در شمال و در سموم بعث و مرگ
To the end that the world may be (always) trembling like a leaf in the north wind and simoom of resurrection and death,
تا خم یک‌رنگی عیسی ما ** بشکند نرخ خم صدرنگ را 1855
(And) that (ultimately) the vat of the unicolority of our Jesus may destroy the value of the vat containing a hundred dyes;
کان جهان هم‌چون نمکسار آمدست ** هر چه آنجا رفت بی‌تلوین شدست
For that world (of Unity) is like a salt-mine: whatever has gone thither has become exempt from coloration (dyeing with various colours).
خاک را بین خلق رنگارنگ را ** می‌کند یک رنگ اندر گورها
Look at earth: it makes many-coloured (diverse) humankind to be (all) of one colour in their graves.
این نمکسار جسوم ظاهرست ** خود نمکسار معانی دیگرست
This is the salt-mine for visible (material) bodies, (but) in sooth the salt-mine for ideal (supersensible) things is different.