And though the fire works very secretly, the froth indicates (its presence) with ten fingers.
هم‌چنین اجزای مستان وصال ** حامل از تمثالهای حال و قال 1810
In like manner (all) the parts of those intoxicated with union are pregnant with the (ideal) forms of (ecstatic) feelings and words.
در جمال حال وا مانده دهان ** چشم غایب گشته از نقش جهان
Their mouths remain gaping (in amazement) at the beauty of (that) ecstasy, (while) their eyes are absent (withdrawn) from the forms of this world.
آن موالید از زه این چار نیست ** لاجرم منظور این ابصار نیست
Those (spiritual) progenies are not (produced) by means of these four (elements); consequently they are not seen by these eyes.
آن موالید از تجلی زاده‌اند ** لاجرم مستور پرده‌ی ساده‌اند
Those progenies are born of (Divine) illumination; consequently they are covered (from sight) by a pure veil.
زاده گفتیم و حقیقت زاد نیست ** وین عبارت جز پی ارشاد نیست
We said “born,” but in reality they are not born, and this expression is only (used) in order to guide (the understanding).
هین خمش کن تا بگوید شاه قل ** بلبلی مفروش با این جنس گل 1815
Hark, be silent that the King of Say may speak: do not play the nightingale with a Rose of this kind.
این گل گویاست پر جوش و خروش ** بلبلا ترک زبان کن باش گوش
This eloquent Rose is full of song and cry: O nightingale, let thy tongue cease, be (all) ear!
هر دو گون تمثال پاکیزه‌مثال ** شاهد عدل‌اند بر سر وصال
Both (these) kinds of pure ideal forms are valid (trustworthy) witnesses to the mystery of union.
هر دو گون حسن لطیف مرتضی ** شاهد احبال و حشر ما مضی
Both (these) kinds of subtle and delectable beauty are witnesses to (spiritual) pregnancies and growing big (with child) in the past,
هم‌چو یخ کاندر تموز مستجد ** هر دم افسانه‌ی زمستان می‌کند
Like ice that in the brilliant (month of) Tamúz is ever telling the story of winter
ذکر آن اریاح سرد و زمهریر ** اندر آن ازمان و ایام عسیر 1820
And recalling the cold winds and intense frost in those hard days and times;
هم‌چو آن میوه که در وقت شتا ** می‌کند افسانه‌ی لطف خدا
(Or) like fruit that in winter-time tells the story of God's lovingkindness
قصه‌ی دور تبسمهای شمس ** وآن عروسان چمن را لمس و طمس
And the tale of the season when the sun was smiling and embracing the brides of the orchard. [And the tale of the season when the sun was (enjoying) touching and copulating (with) the brides of the orchard.]
حال رفت و ماند جزوت یادگار ** یا ازو واپرس یا خود یاد آر
The ecstasy is gone but thy (every) part remains as a souvenir: either inquire of it, or thyself recall (the ecstasy) to mind.
When grief takes possession of thee, if thou art a fit (alert and capable) person thou wouldst question that moment of despair
گفتییش ای غصه‌ی منکر به حال ** راتبه‌ی انعامها را زان کمال 1825
And wouldst say to it, “O Sorrow that deniest implicitly the allowance of favours (bestowed upon thee) by that Perfection,
گر بهر دم نت بهار و خرمیست ** هم‌چو چاش گل تنت انبار چیست
If Spring and (its) fresh gladness are not always thine, (then) of what is thy body, (which is) like a heap of roses, the storehouse?
چاش گل تن فکر تو هم‌چون گلاب ** منکر گل شد گلاب اینت عجاب
Thy body is a heap of roses, thy thought is like rose-water; the rose-water denies the rose: lo, here is a marvel!”
از کپی‌خویان کفران که دریغ ** بر نبی‌خویان نثار مهر و میغ
(Even) straw is refused to those who apishly show ingratitude, (while) sun and cloud (sunshine and rain) are lavished on those who resemble the prophets in disposition.
آن لجاج کفر قانون کپیست ** وآن سپاس و شکر منهاج نبیست
That obstinacy in (showing) ingratitude is the rule followed by the ape, while that thankfulness and gratitude is the way of the prophet.