دل همی‌‌گوید کز او رنجیده‌‌ام ** وز نفاق سست می‌‌خندیده‌‌ام
My heart is saying, “I am tormented by Him,” and I have (long) been laughing at its poor pretence.
راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان
Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!
آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست
Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?
ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن1785
O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman,
مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی
When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).
این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی
Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,
تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند
That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.
این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن
All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!
جسم جسمانه تواند دیدنت ** در خیال آرد غم و خندیدنت1790
The body can see Thee (only) in bodily fashion: it fancies (pictures to itself) Thy sadness or laughter.
دل که او بسته‌‌ی غم و خندیدن است ** تو مگو کاو لایق آن دیدن است
Do not say that the heart that is bound (conditioned) by (such bodily attributes as) sadness and laughter is worthy of seeing Thee (as Thou really art).
آن که او بسته‌‌ی غم و خنده بود ** او بدین دو عاریت زنده بود
He who is bound by sadness and laughter is living by means of these two borrowed (transient and unreal) things.
باغ سبز عشق کاو بی‌‌منتهاست ** جز غم و شادی در او بس میوه‌‌هاست
In the verdant garden of Love, which is without end, there are many fruits besides sorrow and joy.
عاشقی زین هر دو حالت برتر است ** بی‌‌بهار و بی‌‌خزان سبز و تر است
Love is higher than these two states of feeling: without spring and without autumn it is (ever) green and fresh.
ده زکات روی خوب ای خوب رو ** شرح جان شرحه شرحه باز گو1795
Pay the tithe on Thy fair face, O Beauteous One: relate the story of the soul that is rent in pieces,
کز کرشم غمزه‌‌ی غمازه‌‌ای ** بر دلم بنهاد داغی تازه‌‌ای
For by the coquetry of a glance One who is given to glancing amorously has branded my heart anew.
من حلالش کردم از خونم بریخت ** من همی‌‌گفتم حلال او می‌‌گریخت
I absolved Him if He shed my blood: I was saying, “It is lawful (I absolve Thee),” and He was fleeing (from me).
چون گریزانی ز ناله‌‌ی خاکیان ** غم چه ریزی بر دل غمناکیان
Since Thou art fleeing from the lament of those who are (as) dust, why pourest Thou sorrow on the hearts of the sorrowful?
ای که هر صبحی که از مشرق بتافت ** همچو چشمه‌‌ی مشرقت در جوش یافت
O Thou, whom every dawn that shone from the East found overflowing (with abundant grace) like the bright fountain (of the sun),
چون بهانه دادی این شیدات را ** ای بهانه شکر لبهات را1800
How didst Thou give (nothing but) evasion to Thy frenzied lover, O Thou the sugar of whose lips hath no price?
ای جهان کهنه را تو جان نو ** از تن بی‌‌جان و دل افغان شنو
O Thou who art a new soul to the old world, hear the cry (that comes) from my body (which is) without soul and heart.
شرح گل بگذار از بهر خدا ** شرح بلبل گو که شد از گل جدا
Leave the tale of the Rose! For God's sake set forth the tale of the Nightingale that is parted from the Rose!
از غم و شادی نباشد جوش ما ** با خیال و وهم نبود هوش ما
Our emotion is not caused by grief and joy, our consciousness is not related to fancy and imagination.
حالتی دیگر بود کان نادر است ** تو مشو منکر که حق بس قادر است
There is another state (of consciousness), which is rare: do not thou disbelieve, for God is very mighty.
تو قیاس از حالت انسان مکن ** منزل اندر جور و در احسان مکن1805
Do not judge from the (normal) state of man, do not abide in wrong-doing and in well-doing.
جور و احسان رنج و شادی حادث است ** حادثان میرند و حقشان وارث است
Wrong-doing and well-doing, grief and joy, are things that come into existence; those who come into existence die; God is their heir.
صبح شد ای صبح را پشت و پناه ** عذر مخدومی حسام الدین بخواه
’Tis dawn. O Thou who art the Dawn of the dawn and its Refuge, ask pardon (for me) of my Lord Husámu’ddín!
عذر خواه عقل کل و جان تویی ** جان جان و تابش مرجان تویی
Thou art He who asketh pardon of the Universal Mind and Soul, Thou art the Soul of the soul and the Splendour of the coral.
تافت نور صبح و ما از نور تو ** در صبوحی با می منصور تو
The light of dawn has shone forth, and from Thy light we are engaged in drinking the morning-drink with the wine of Thy Mansúr.
داده‌‌ی تو چون چنین دارد مرا ** باده که بود کاو طرب آرد مرا1810
Inasmuch as Thy gift keeps me thus (enravished), who (what) is (other) wine that it should bring me rapture?
باده در جوشش گدای جوش ماست ** چرخ در گردش گدای هوش ماست
Wine in ferment is a beggar suing for our ferment; Heaven in revolution is a beggar suing for our consciousness.
باده از ما مست شد نی ما از او ** قالب از ما هست شد نی ما از او
Wine became intoxicated with us, not we with it; the body came into being from us, not we from it.
ما چو زنبوریم و قالبها چو موم ** خانه خانه کرده قالب را چو موم
We are as bees, and bodies are as wax (honeycomb): we have made the body, cell by cell, like wax.
رجوع به حکایت خواجه‌‌ی تاجر
Reverting to the tale of the merchant who went to trade (in India).
بس دراز است این حدیث خواجه گو ** تا چه شد احوال آن مرد نکو
This (discourse) is very long. Tell the story of the merchant, that we may see what happened to that good man.
خواجه اندر آتش و درد و حنین ** صد پراکنده همی‌‌گفت این چنین1815
The merchant in fire (burning grief) and anguish and yearning was uttering a hundred distracted phrases like this,
گه تناقض گاه ناز و گه نیاز ** گاه سودای حقیقت گه مجاز
Now self-contradiction, now disdain, now supplication, now passion for reality, now metaphor (unreality).
مرد غرقه گشته جانی می‌‌کند ** دست را در هر گیاهی می‌‌زند
The drowning man suffers an agony of soul and clutches at every straw.
تا کدامش دست گیرد در خطر ** دست و پایی می‌‌زند از بیم سر
For fear of (losing) his head (life), he flings about (both) hand and foot to see whether any one will take his hand (help him) in peril.
دوست دارد یار این آشفتگی ** کوشش بی‌‌هوده به از خفتگی
The Friend loves this agitation: it is better to struggle vainly than to lie still.
آن که او شاه است او بی‌‌کار نیست ** ناله از وی طرفه کاو بیمار نیست1820
He who is the King (of all) is not idle, (though) complaint from Him would be a marvel, for He is not ill.
بهر این فرمود رحمان ای پسر ** کل يوم هو فی شأن ای پسر
For this reason said the Merciful (God), O son, “Every day He is (busy) in an affair,” O son.
اندر این ره می‌‌تراش و می‌‌خراش ** تا دم آخر دمی فارغ مباش
In this Way be thou ever scraping and scratching (exerting thyself to the utmost): until thy last breath do not be unoccupied for a moment,
تا دم آخر دمی آخر بود ** که عنایت با تو صاحب سر بود
So that thy last breath may be a last breath in which the (Divine) favour is thy bosom-friend.
هر چه می‌‌کوشند اگر مرد و زن است ** گوش و چشم شاه جان بر روزن است
Whatsoever they strive (to do), whether man or woman, the ear and eye of the soul's King are at the window.
برون انداختن مرد تاجر طوطی را از قفس و پریدن طوطی مرده
How the merchant cast the parrot out of the cage and how the dead parrot flew away.
بعد از آنش از قفس بیرون فگند ** طوطیک پرید تا شاخ بلند1825
After that, he cast her out of the cage. The little parrot flew to a lofty bough.
طوطی مرده چنان پرواز کرد ** کافتاب از چرخ ترکی تاز کرد
The dead parrot made such a (swift) flight as when the orient sun rushed onward.