می‌‌شود صیاد، مرغان را شکار ** تا کند ناگاه ایشان را شکار
The fowler becomes a prey to the birds in order that of a sudden he may make them his prey.
بی‌‌دلان را دلبران جسته به جان ** جمله معشوقان شکار عاشقان
Heart-ravishers (loved ones) seek with (all their) soul those who have lost their hearts (to them): all loved ones are the prey of (their) lovers.
هر که عاشق دیدی‌‌اش معشوق دان ** کو به نسبت هست هم این و هم آن1740
Whomsoever thou didst deem to be a lover, regard (him) as the loved one, for relatively he is both this and that.
تشنگان گر آب جویند از جهان ** آب جوید هم به عالم تشنگان
If they that are thirsty seek water from the world, (yet) water too seeks in the world them that are thirsty.
چون که عاشق اوست تو خاموش باش ** او چو گوشت می‌‌کشد تو گوش باش
Inasmuch as He is (thy) lover, do thou be silent: as He is pulling thine ear, be thou (all) ear.
بند کن چون سیل سیلانی کند ** ور نه رسوایی و ویرانی کند
Dam the torrent (of ecstasy) when it runs in flood; else it will work shame and ruin.
من چه غم دارم که ویرانی بود ** زیر ویران گنج سلطانی بود
What care I though ruin be (wrought)? Under the ruin there is a royal treasure.
غرق حق خواهد که باشد غرق‌‌تر ** همچو موج بحر جان زیر و زبر1745
He that is drowned in God wishes to be more drowned, (while) his spirit (is tossed) up and down like the waves of the sea,
زیر دریا خوشتر آید یا زبر ** تیر او دل کش تر آید یا سپر
(Asking), “Is the bottom of the sea more delightful, or the top? Is His (the Beloved's) arrow more fascinating, or the shield?”
پاره کرده‌‌ی وسوسه باشی دلا ** گر طرب را باز دانی از بلا
O heart, thou art torn asunder by evil suggestion if thou recognise any difference between joy and woe.
گر مرادت را مذاق شکر است ** بی‌‌مرادی نه مراد دل بر است
Although the object of thy desire has the taste of sugar, is not absence of any object of desire (in thee) the object of the Beloved's desire?
هر ستاره‌‌ش خونبهای صد هلال ** خون عالم ریختن او را حلال
Every star of His is the blood-price of a hundred new moons: it is lawful for Him to shed the blood of the (whole) world.
ما بها و خونبها را یافتیم ** جانب جان باختن بشتافتیم1750
We gained the price and the blood-price: we hastened to gamble our soul away.
ای حیات عاشقان در مردگی ** دل نیابی جز که در دل بردگی
Oh, the life of lovers consists in death: thou wilt not win the (Beloved's) heart except in losing thine own.
من دلش جسته به صد ناز و دلال ** او بهانه کرده با من از ملال
I sought (to win) His heart with a hundred airs and graces, (but) He made excuses to me (put me off) in disdain.
گفتم آخر غرق تست این عقل و جان ** گفت رو رو بر من این افسون مخوان
I said, “After all, this mind and soul (of mine) are drowned in Thee.” “Begone,” said He, “begone! Do not chant these spells over Me (do not seek thus to beguile Me).
من ندانم آن چه اندیشیده‌‌ای ** ای دو دیده دوست را چون دیده‌‌ای
Do not I know what thought thou hast conceived? O thou who hast seen double, how hast thou regarded the Beloved?
ای گران جان خوار دیده ستی و را ** ز آن که بس ارزان خریده ستی و را1755
O gross-spirited one, thou hast held Him in light esteem, because thou hast bought Him very cheaply.
هر که او ارزان خرد ارزان دهد ** گوهری طفلی به قرصی نان دهد
He that buys cheaply gives cheaply: a child will give a pearl for a loaf of bread.”
غرق عشقی‌‌ام که غرق است اندر این ** عشقهای اولین و آخرین
I am drowned in a love (so deep) that therein are drowned the first loves and the last.
مجملش گفتم نکردم ز آن بیان ** ور نه هم افهام سوزد هم زبان
I have told it summarily, I have not explained it (at length), otherwise both (my power of) causng (thee) to understand and (my) tongue (itself) would be consumed.
من چو لب گویم لب دریا بود ** من چو لا گویم مراد الا بود
When I speak of “lip,” ’tis the lip (shore) of the Sea; when I say “not,” the intended meaning is “except.”
من ز شیرینی نشستم رو ترش ** من ز بسیاری گفتارم خمش1760
By reason of (inward) sweetness I sit with sour face: from fullness of speech I am silent,
تا که شیرینی ما از دو جهان ** در حجاب رو ترش باشد نهان
That in the mask of sour-facedness my sweetness may be kept hidden from the two worlds.
تا که در هر گوش ناید این سخن ** یک همی‌‌گویم ز صد سر لدن
In order that this subject may not come to every ear, I am telling (only) one out of a hundred esoteric mysteries.
تفسیر قول حکیم: به هرچ از راه وامانی چه کفر آن حرف و چه ایمان به هرچ از دوست دور افتی چه زشت آن نقش و چه زیبا در معنی قوله علیه السلام إن سعدا لغیو ر و أنا أغیر من سعد و الله أغیر منی و من غیرته حرم الفواحش ما ظهر منها و ما بطن
Commentary on the saying of the Hakím (Saná’í): “Any thing that causes thee to be left behind on the Way, what matter whether it be infidelity or faith? Any form that causes thee to fall far from the Beloved, what matter whether it be ugly or beautiful?”—and (a discourse) on the meaning of the words of the Prophet, on whom be peace: “Verily, Sa‘d is jealous, and I am more jealous than Sa‘d, and Allah is more jealous than I; and because of His jealousy He hath forbidden foul actions both outward and inward.