Become dead, that the Lord who brings forth the living may bring forth a (spiritually) living one from this dead one.
دی شوی بینی تو اخراج بهار ** لیل گردی بینی ایلاج نهار
(If) thou become December (Winter), thou wilt experience the bringing forth of Spring; (if) thou become night, thou wilt experience the advent of day.
بر مکن آن پر که نپذیرد رفو ** روی مخراش از عزا ای خوب‌رو
Do not tear out thy feathers, for ’tis irreparable: do not rend thy face in grief, O beauteous one.
آنچنان رویی که چون شمس ضحاست ** آنچنان رخ را خراشیدن خطاست
Such a face that resembles the morning sun—’tis sinful to rend a countenance like that.
زخم ناخن بر چنان رخ کافریست ** که رخ مه در فراق او گریست 555
’Tis (an act of) infidelity (to inflict) scratches upon a countenance (of) such (beauty) that the moon's countenance wept at parting from it.
یا نمی‌بینی تو روی خویش را ** ترک کن خوی لجاج اندیش را
Or dost not thou see (the beauty of) thy face? Abandon that contumacious disposition (which prevents thee from seeing it).”
در بیان آنک صفا و سادگی نفس مطمنه از فکرتها مشوش شود چنانک بر روی آینه چیزی نویسی یا نقش کنی اگر چه پاک کنی داغی بماند و نقصانی
Explaining that the purity and simplicity of the tranquil soul are disturbed by thoughts, just as (when) you write or depict anything on the surface of a mirror, though you may (afterwards) obliterate it entirely, (yet) a mark and blemish will remain (on the mirror).
روی نفس مطمنه در جسد ** زخم ناخنهای فکرت می‌کشد
The face of the tranquil soul in the body suffers wounds inflicted by the nails of thought.
فکرت بد ناخن پر زهر دان ** می‌خراشد در تعمق روی جان
Know that evil thought is a poisonous nail: in (the case of) deep reflection it rends the face of the soul.
تا گشاید عقده‌ی اشکال را ** در حدث کردست زرین بیل را
In order that he (the thinker) may loose the knot of a difficulty, he has put a golden spade into ordure.
عقده را بگشاده گیر ای منتهی ** عقده‌ی سختست بر کیسه‌ی تهی 560
Suppose the knot is loosed, O adept (thinker): ’tis (like) a tight knot on an empty purse.
Thou hast grown old in (the occupation of) loosing knots: suppose a few more knots are loosed (by thee, what then?).
عقده‌ای که آن بر گلوی ماست سخت ** که بدانی که خسی یا نیک‌بخت
The knot that is (fastened) tight on our throat is that thou shouldst know whether thou art vile or fortunate.
حل این اشکال کن گر آدمی ** خرج این کن دم اگر آدم‌دمی
Solve this problem, if thou art a man: spend thy breath (life) on this, if thou hast the breath (spirit) of Adam (within thee).
حد اعیان و عرض دانسته گیر ** حد خود را دان که نبود زین گزیر
Suppose thou knowest the definitions of (all) substances and accidents, (how shall it profit thee?): know the (true) definition of thyself, for this is indispensable.
چون بدانی حد خود زین حدگریز ** تا به بی‌حد در رسی ای خاک‌بیز 565
When thou knowest the definition of thyself, flee from this definition, that thou mayst attain to Him who hath no definition, O sifter of dust.
عمر در محمول و در موضوع رفت ** بی‌بصیرت عمر در مسموع رفت
(Thy) life has gone (to waste) in (the consideration of logical) predicate and subject: (thy) life, devoid of (spiritual) insight, has gone in (study of) what has been received by hearsay.
هر دلیلی بی‌نتیجه و بی‌اثر ** باطل آمد در نتیجه‌ی خود نگر
Every proof (that is) without (a spiritual) result and effect is vain: consider the (final) result of thyself!
جز به مصنوعی ندیدی صانعی ** بر قیاس اقترانی قانعی
Thou hast never perceived a Maker except by means of a thing made: thou art content with a syllogism.
می‌فزاید در وسایط فلسفی ** از دلایل باز برعکسش صفی
The philosopher multiplies links (consisting) of (logical) proofs; on the other hand, the elect (the mystic) is contrary to him (in this respect).
این گریزد از دلیل و از حجاب ** از پی مدلول سر برده به جیب 570
The latter flees from the proof and from the veil (between himself and God): he has sunk his head in his bosom for the sake of (contemplating) the Object of the proof.
گر دخان او را دلیل آتشست ** بی‌دخان ما را در آن آتش خوشست
If to him (the philosopher) the smoke is a proof of the fire, to us (mystics) ’tis sweet (to be) in the fire without the smoke,
خاصه این آتش که از قرب ولا ** از دخان نزدیک‌تر آمد به ما
Especially this Fire which, through (our) nighness and fealty (to God), is nearer to us than the smoke.
پس سیه‌کاری بود رفتن ز جان ** بهر تخییلات جان سوی دخان
Therefore ’tis black villainy to go (turn away) from the Soul (Reality) towards the smoke for the sake of (indulging) the phantasies (illusions) of the (animal) soul.
در بیان قول رسول علیه‌السلام لا رهبانیة فی‌الاسلام
In explanation of the saying of the Prophet, on whom be peace, “There is no monkery in Islam.”