در جمادی گفتمی زان می‌دوی ** تا شوی علم و صفات معنوی

(Whilst I was) in the inanimate state I used to say (to myself), ‘Thou art running (to and fro in agitation) to the end that thou mayst become (endued with) knowledge and spiritual qualities.’

چون شدم من روح پس بار دگر ** جوش دیگر کن ز حیوانی گذر

Since I have become (animal) spirit, now (let me) boil once more and pass beyond animality.”

از خدا می‌خواه تا زین نکته‌ها ** در نلغزی و رسی در منتها

Beseech God continually that you may not stumble over these deep sayings and that you may arrive at the (journey's) end,

زانک از قرآن بسی گمره شدند ** زان رسن قومی درون چه شدند 4210

For many have been led astray by the Qur’án: by (clinging to) that rope a multitude have fallen into the well.

مر رسن را نیست جرمی ای عنود ** چون ترا سودای سربالا نبود

There is no fault in the rope, O perverse man, inasmuch as you had no desire for (reaching) the top.

باقی قصه‌ی مهمان آن مسجد مهمان کش و ثبات و صدق او

The remainder of the story of the guest of that guest-killing mosque, and his firmness and sincerity.

آن غریب شهر سربالا طلب ** گفت می‌خسپم درین مسجد بشب

That high-aspiring stranger to the town said, “I will sleep in this mosque at night.

مسجدا گر کربلای من شوی ** کعبه‌ی حاجت‌روای من شوی

O mosque, if thou become my Karbalá, thou wilt be the Ka'ba that fulfils my need.

هین مرا بگذار ای بگزیده دار ** تا رسن‌بازی کنم منصوروار

Hark, give me leave, O chosen house, that I may perform a rope-dance, like Mansúr (Halláj)!

گر شدیت اندر نصیحت جبرئیل ** می‌نخواهد غوث در آتش خلیل 4215

If in counselling (me) ye have become (as) Gabriel, (yet) Khalíl (Abraham) will not crave succour in the fire.

جبرئیلا رو که من افروخته ** بهترم چون عود و عنبر سوخته

Begone, O (thou who art like) Gabriel, for, having been kindled (with the flame of love), I, like aloes-wood and ambergris, am better (when) burnt.

جبرئیلا گر چه یاری می‌کنی ** چون برادر پاس داری می‌کنی

O Gabriel, although thou art helping and guarding (me) like a brother,

ای برادر من بر آذر چابکم ** من نه آن جانم که گردم بیش و کم

(Yet), O brother, I am eager for the fire: I am not that (animal) spirit, that I should become more and (then) less.”

جان حیوانی فزاید از علف ** آتشی بود و چو هیزم شد تلف

The animal spirit is increased by fodder: it (the animal spirit) was a fire and was consumed like firewood.

گر نگشتی هیزم او مثمر بدی ** تا ابد معمور و هم عامر بدی 4220

Had it not become firewood, it would have been fruitful: it would have prospered unto everlasting and would have caused prosperity.

باد سوزانت این آتش بدان ** پرتو آتش بود نه عین آن

Know that this fire is a burning wind: it is a ray of fire, not the essence thereof.

عین آتش در اثیر آمد یقین ** پرتو و سایه‌ی ویست اندر زمین

Assuredly the essence of fire is in the aether: on the earth there is (only) its ray and shadow (reflexion).

لاجرم پرتو نپاید ز اضطراب ** سوی معدن باز می‌گردد شتاب

Of necessity, the ray, on account of quivering, does not endure: it is speedily returning to its source.

قامت تو بر قرار آمد بساز ** سایه‌ات کوته دمی یکدم دراز

Your stature is normally invariable, (but) your shadow is now short, now long.

زانک در پرتو نیابد کس ثبات ** عکسها وا گشت سوی امهات 4225

Inasmuch as no one finds permanence in the ray, (all) the reflexions return to (their) origins.

هین دهان بر بند فتنه لب گشاد ** خشک آر الله اعلم بالرشاد

Hark, close thy mouth: Mischief has opened its lips. Dry up! God best knoweth the right way.

ذکرخیال بد اندیشیدن قاصر فهمان

Account of the conception of evil fancies by those deficient in understanding.

پیش از آنک این قصه تا مخلص رسد ** دود و گندی آمد از اهل حسد

Ere this tale reaches the conclusion, there comes from the envious a vapour of stench.

من نمی‌رنجم ازین لیک این لگد ** خاطر ساده‌دلی را پی کند

I am not pained by it, but this kick may break the nerve of a simple-hearted man's mind.

خوش بیان کرد آن حکیم غزنوی ** بهر محجوبان مثال معنوی

Well did the Sage of Ghazna set forth the (following) spiritual parable for the sake of those who are veiled (from perception of the truth),

که ز قرآن گر نبیند غیر قال ** این عجب نبود ز اصحاب ضلال 4230

(Saying) that if one see in the Qur’án naught but words, this is not surprising on the part of them that have lost the (right) way,

کز شعاع آفتاب پر ز نور ** غیر گرمی می‌نیابد چشم کور

Since the eye of the blind is sensible of naught but heat from the beams of the luminous sun.