وارهیده از همه خوف و امید ** کژ همی‌گردم بهر سو هم‌چو بید 3585
And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,
هم‌چو شاخ بید گردان چپ و راست ** که ز بادش گونه گونه رقصهاست
Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”
آنک خو کردست با شادی می ** این خوشی را کی پسندد خواجه کی
He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
انبیا زان زین خوشی بیرون شدند ** که سرشته در خوشی حق بدند
The prophets abandoned this delight because they were steeped in the Divine delight;
زانک جانشان آن خوشی را دیده بود ** این خوشیها پیششان بازی نمود
Since their spirit had experienced that delight, these delights seemed to them (mere) play.
با بت زنده کسی چون گشت یار ** مرده را چون در کشد اندر کنار 3590
When any one has been united with a living object of adoration, how should he embrace a dead one?
تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
آن جهان چون ذره ذره زنده‌اند ** نکته‌دانند و سخن گوینده‌اند
Since every atom of that World is living and able to understand discourse and eloquent,
در جهان مرده‌شان آرام نیست ** کین علف جز لایق انعام نیست
They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
هر که را گلشن بود بزم و وطن ** کی خورد او باده اندر گولخن
Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
جای روح پاک علیین بود ** کرم باشد کش وطن سرگین بود
The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
بهر مخمور خدا جام طهور ** بهر این مرغان کور این آب شور 3595
The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.
هر که عدل عمرش ننمود دست ** پیش او حجاج خونی عادلست
In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
دختران را لعبت مرده دهند ** که ز لعب زندگان بی‌آگهند
A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
چون ندارند از فتوت زور و دست ** کودکان را تیغ چوبین بهترست
A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
کافران قانع بنقش انبیا ** که نگاریده‌ست اندر دیرها
Infidels are content with the figures of the prophets which are painted (and kept) in churches;
زان مهان ما را چو دور روشنیست ** هیچ‌مان پروای نقش سایه نیست 3600
(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.
این یکی نقشش نشسته در جهان ** وآن دگر نقشش چو مه در آسمان
The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
این دهانش نکته‌گویان با جلیس ** و آن دگر با حق به گفتار و انیس
This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
گوش ظاهر این سخن را ضبط کن ** گوش جانش جاذب اسرار کن
His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.