راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان
Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!
آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست
Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?
ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن1785
O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman,
مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی
When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).
این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی
Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,
تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند
That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.
این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن
All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!
جسم جسمانه تواند دیدنت ** در خیال آرد غم و خندیدنت1790
The body can see Thee (only) in bodily fashion: it fancies (pictures to itself) Thy sadness or laughter.
دل که او بسته‌‌ی غم و خندیدن است ** تو مگو کاو لایق آن دیدن است
Do not say that the heart that is bound (conditioned) by (such bodily attributes as) sadness and laughter is worthy of seeing Thee (as Thou really art).
آن که او بسته‌‌ی غم و خنده بود ** او بدین دو عاریت زنده بود
He who is bound by sadness and laughter is living by means of these two borrowed (transient and unreal) things.