حمد عارف مر خدا را راستست ** که گواه حمد او شد پا و دست
(Only) the gnostic's glorification of God is right (perfect), for his feet and hands have borne witness to his glorification.
از چه تاریک جسمش بر کشید ** وز تک زندان دنیااش خرید1765
It hath lifted him up from the dark pit of the body and redeemed him from the bottom of the dungeon of this world.
اطلس تقوی و نور متلف ** آیت حمدست او را بر کتف
On his shoulder is the sign of glorification—the silken robe of piety and the light which associates itself (with him).
وا رهیده از جهان عاریه ** ساکن گلزار و عین جاریه
He is delivered from the transitory world, he is dwelling in the Rose-garden, and (therein is) a running fountain.
بر سریر سر عالی‌همتش ** مجلس و جا و مقام و رتبتش
His sitting-place and home and abode is on the throne of the high-aspiring inmost consciousness, and his station
مقعد صدقی که صدیقان درو ** جمله سر سبزند و شاد و تازه‌رو
Is the Seat of sincerity in which all the siddíqs are flourishing and joyous and fresh of countenance.
حمدشان چون حمد گلشن از بهار ** صد نشانی دارد و صد گیر و دار1770
Their praise (of God), like the garden's praise on account of spring, hath a hundred signs and a hundred pomps.
بر بهارش چشمه و نخل و گیاه ** وآن گلستان و نگارستان گواه
Fountains and palms and herbs and rose-beds and plots of bright-coloured flowers bear witness to its springtide.
شاهد شاهد هزاران هر طرف ** در گواهی هم‌چو گوهر بر صدف
Everywhere thousands of witnesses to the Beloved are (engaged) in bearing testimony, as the pearl (bears testimony) to the oyster-shell.
بوی سر بد بیاید از دمت ** وز سر و رو تابد ای لافی غمت
(But) from your breath (words) comes the smell of a bad conscience, and your (inward) pain is reflected from your head and face, O braggart!
بوشناسانند حاذق در مصاف ** تو به جلدی های هو کم کن گزاف
In the battle-field (of this world) there are sagacious ones who know (distinguish) the smell: do not in (your) presumption idly utter (imitate) the ecstatic cries (of the true enthusiasts).
تو ملاف از مشک کان بوی پیاز ** از دم تو می‌کند مکشوف راز1775
Do not brag of musk, for that smell of onions is revealing the secret (true nature) of your breath (words and professions).
گل‌شکر خوردم همی‌گویی و بوی ** می‌زند از سیر که یافه مگوی
You are saying, “I have eaten rose-sugar,” while the smell of garlic is striking (your hearers) and saying (in effect), “Don't talk nonsense.”
The heart is like unto a great house: the house of the heart hath neighbours concealed (from view):
از شکاف روزن و دیوارها ** مطلع گردند بر اسرار ما
Through the window-slit and (crevices in) the walls they observe the hidden thoughts—
از شکافی که ندارد هیچ وهم ** صاحب خانه و ندارد هیچ سهم
Through a slit whereof the owner of the house hath no conception and in which he hath no share.
از نبی بر خوان که دیو و قوم او ** می‌برند از حال انسی خفیه بو1780
Recite from the Qur’án (the verse which declares) that the Devil and his tribe secretly get scent of (become acquainted with) the (inward) state of humankind,
از رهی که انس از آن آگاه نیست ** زانک زین محسوس و زین اشباه نیست
By a way of which humankind are ignorant, because it is not of this sensible (world) or one of these semblances (phenomenal objects).
در میان ناقدان زرقی متن ** با محک ای قلب دون لافی مزن
Do not devise any fraud amongst the assayers: do not address any idle boast to the touchstone, O base spurious coin.
مر محک را ره بود در نقد و قلب ** که خدایش کرد امیر جسم و قلب
The (spiritual) touchstone hath a way to (know) the genuine and the spurious coin, for God made him the commander of (both) body and heart.
چون شیاطین با غلیظیهای خویش ** واقف‌اند از سر ما و فکر و کیش
Since the devils, notwithstanding their grossnesses, are acquainted with our inmost soul and thought and belief,
مسلکی دارند دزدیده درون ** ما ز دزدیهای ایشان سرنگون1785
(And) have a passage (means of penetrating) stealthily within, (so that) we are overthrown by their thievish practices,
دم به دم خبط و زیانی می‌کنند ** صاحب نقب و شکاف روزنند
(And since) they continually inflict a (great) derangement and damage (upon us), for they are masters of the (interior) tunnel and window-slit—
پس چرا جان‌های روشن در جهان ** بی‌خبر باشند از حال نهان
Why, then, should the illuminated spirits in the world be unaware of our hidden state?
در سرایت کمتر از دیوان شدند ** روحها که خیمه بر گردون زدند
Have the spirits that pitched their tent on Heaven become inferior to the devils in respect of permeation (the power of insinuating themselves into our hearts)?