(He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”
The sugar of joy (hereafter) is the fruit of the garden of sorrow (here): this (sensual) joy is the wound and that (spiritual) sorrow is the plaster.
غم چو بینی در کنارش کش به عشق ** از سر ربوه نظر کن در دمشق
When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.
عاقل از انگور می بیند همی ** عاشق از معدوم شی بیند همی
The wise man is seeing the wine in the grape, the lover (of God) is seeing the thing (entity) in the non-existent.
جنگ می‌کردند حمالان پریر ** تو مکش تا من کشم حملش چو شیر3755
The day before yesterday the porters were quarrelling (and crying), “Don't you lift (it), let me lift his load (and carry it off) like a lion!”
زانک زان رنجش همی‌دیدند سود ** حمل را هر یک ز دیگر می‌ربود
Since they were seeing profit in that toil, each one was snatching the load from the other.
مزد حق کو مزد آن بی‌مایه کو ** این دهد گنجیت مزد و آن تسو
What comparison is there between God's reward and the reward given by that worthless creature? The former gives you a treasure as your reward, and the latter a groat.
گنج زری که چو خسپی زیر ریگ ** با تو باشد ان نباشد مردریگ
(God gives you) a golden treasure that remains with you when you lie (buried) under the sand and is not left as a heritage.
پیش پیش آن جنازه‌ت می‌دود ** مونس گور و غریبی می‌شود
It runs before your hearse and becomes your companion in the tomb and in the state where all is strange.
بهر روز مرگ این دم مرده باش ** تا شوی با عشق سرمد خواجه‌تاش3760
For the sake of your death-day be dead (to self), now, so that you may be (united) with everlasting Love, O fellow-servant.
صبر می‌بیند ز پرده‌ی اجتهاد ** روی چون گلنار و زلفین مراد
Through the curtain of the struggle (against self) renunciation sees the face like a pomegranate-flower and the two tresses of the Desired One.
غم چو آیینه‌ست پیش مجتهد ** کاندرین ضد می‌نماید روی ضد
Sorrow is as a mirror before the struggler, for in this contrary there appears the face of the (other) contrary.
بعد ضد رنج آن ضد دگر ** رو دهد یعنی گشاد و کر و فر
After the (one) contrary, (which is) pain, the other contrary, that is, gladness and triumph, shows its face.
این دو وصف از پنجه‌ی دستت ببین ** بعد قبض مشت بسط آید یقین
Observe these two qualities (contraction and expansion) in the fingers of your hand: assuredly after the closing of the fist comes the opening.
پنجه را گر قبض باشد دایما ** یا همه بسط او بود چون مبتلا3765
If the fingers be always closed or entirely (invariably) open, he (their owner) is like an afflicted person.
زین دو وصفش کار و مکسب منتظم ** چون پر مرغ این دو حال او را مهم
His work and action is regulated by these two qualities: these two conditions are (as) important for him as the bird's wings (to the bird).
چونک مریم مضطرب شد یک زمان ** همچنانک بر زمین آن ماهیان
When Mary was all at once dismayed, like those fishes on land,
گفتن روح القدس مریم راکی من رسول حقم به تو آشفته مشو و پنهان مشو از من کی فرمان اینست
[How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”]
بانگ بر وی زد نمودار کرم ** که امین حضرتم از من مرم
The Exemplar of (Divine) Bounty cried out to her, “I am the trusted (messenger) of the Lord: be not afraid of me.
از سرافرازان عزت سرمکش ** از چنین خوش محرمان خود درمکش
Do not turn thy head away from the exalted (favourites) of (Divine) Majesty, do not withdraw thyself from such goodly confidants.”
این همی گفت و ذباله‌ی نور پاک ** از لبش می‌شد پیاپی بر سماک3770
He was saying this, and (meanwhile) from his lips a wick (ray) of pure light was going up to Simák (Arcturus) step by step (uninterruptedly).
از وجودم می‌گریزی در عدم ** در عدم من شاهم و صاحب علم
“Thou art fleeing from my existence into non-existence (the Unseen World): in non-existence I am a King and standard-bearer.
خود بنه و بنگاه من در نیستیست ** یکسواره نقش من پیش ستیست
Verily, my home and dwelling-place is in non-existence: solely my (outward) form is before the Lady (Mary).
مریما بنگر که نقش مشکلم ** هم هلالم هم خیال اندر دلم
O Mary, look (well), for I am a difficult form (to apprehend): I am both a new moon and a phantasy in the heart.
چون خیالی در دلت آمد نشست ** هر کجا که می‌گریزی با توست
When a phantasy comes into thy heart and settles (there), it is (still) with thee wheresoever thou fleest—
جز خیالی عارضی باطلی ** کو بود چون صبح کاذب آفلی3775
Except an unsubstantial and vain phantasy which is one that sinks (and disappears) like the false dawn.
من چو صبح صادقم از نور رب ** که نگردد گرد روزم هیچ شب
I am of the light of the Lord, like the true dawn, for no night prowls around my day.
هین مکن لاحول عمران زاده‌ام ** که ز لاحول این طرف افتاده‌ام
Hark, do not cry Lá hawl against me, O daughter of ‘Imrán, for I have descended hither from Lá hawl.
مر مرا اصل و غذا لاحول بود ** نور لاحولی که پیش از قول بود
Lá hawl was my origin and sustenance—the light of that Lá hawl which was prior to the spoken word.
تو همی‌گیری پناه ازمن به حق ** من نگاریده‌ی پناهم در سبق
Thou art taking refuge from me with God: I am in eternity the image of (Him who is) the (only) refuge.
آن پناهم من که مخلصهات بوذ ** تو اعوذ آری و من خود آن اعوذ3780
I am the refuge that was oft (the source of) thy deliverance. Thou takest refuge (from me), and I myself am that refuge.
آفتی نبود بتر از ناشناخت ** تو بر یار و ندانی عشق باخت
There is no bane worse than ignorance: thou art with thy Friend and dost not know how to make love.
یار را اغیار پنداری همی ** شادیی را نام بنهادی غمی
Thou art deeming thy Friend a stranger: upon a joy thou hast bestowed the name of a grief.”
اینچنین نخلی که لطف یار ماست ** چونک ما دزدیم نخلش دار ماست
Such a date-palm, which is our Friend's favour—since we are robbers, His date-palm is our gallows.
اینچنین مشکین که زلف میر ماست ** چونک بی‌عقلیم این زنجیر ماست
Such a musky (fragrant) object, which is the tress of our Prince—since we are demented, this (tress) is our chain.