ما که‌‌ایم اندر جهان پیچ پیچ ** چون الف او خود چه دارد هیچ هیچ
Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.
سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
گفت یا عمر چه حکمت بود و سر ** حبس آن صافی در این جای کدر1515
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
آب صافی در گلی پنهان شده ** جان صافی بسته‌‌ی ابدان شده
The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی
He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را
Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای
This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد1520
He from whom (every) benefit was born, how should He not see that which was seen by us?
صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی
There are myriads of benefits, and every myriad is (but) a few beside that one.
آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست
The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست
Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود1525
Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.
گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس
If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست
The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف
On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
آن رسول از خود بشد زین یک دو جام ** نه رسالت یاد ماندش نه پیام
The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.
واله اندر قدرت الله شد ** آن رسول اینجا رسید و شاه شد1530
He became distraught at the power of God. The ambassador arrived at this place (state) and became a king.
سیل چون آمد به دریا بحر گشت ** دانه چون آمد به مزرع گشت کشت
When the torrent reached the sea, it became the sea; when the seed reached the cornland, it became the crop of corn.
چون تعلق یافت نان با بو البشر ** نان مرده زنده گشت و با خبر
When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
موم و هیزم چون فدای نار شد ** ذات ظلمانی او انوار شد
When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
سنگ سرمه چون که شد در دیده‌‌گان ** گشت بینایی شد آن جا دیدبان
When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
ای خنک آن مرد کز خود رسته شد ** در وجود زنده‌‌ای پیوسته شد1535
Oh, happy is the man who was freed from himself and united with the existence of a living one!
وای آن زنده که با مرده نشست ** مرده گشت و زندگی از وی بجست
Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
چون تو در قرآن حق بگریختی ** با روان انبیا آمیختی
When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
هست قرآن حالهای انبیا ** ماهیان بحر پاک کبریا
The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
ور بخوانی و نه‌‌ای قرآن پذیر ** انبیا و اولیا را دیده گیر
And if you read and do not accept (take to heart) the Qur’án, suppose you have seen the prophets and saints (what will that avail you?);
ور پذیرایی چو بر خوانی قصص ** مرغ جانت تنگ آید در قفص1540
But if you are accepting (the Qur’án), when you read the stories (of the prophets), the bird, your soul, will be distressed in its cage.
مرغ کاو اندر قفس زندانی است ** می‌‌نجوید رستن از نادانی است
The bird that is a prisoner in a cage, (if it) is not seeking to escape, ’tis from ignorance.