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  • شب در آن حجره نشست آن گرمدار  ** بر امید وعده‌ی آن یار غار 
  • At night the passionate lover seated himself in the room in hope of the tryst promised by that loyal friend.

  • بعد نصف اللیل آمد یار او  ** صادق الوعدانه آن دلدار او  600
  • (Just) after midnight his friend, the charmer of his heart, arrived (punctually) like those who are true to their promise.

  • عاشق خود را فتاده خفته دید  ** اندکی از آستین او درید 
  • He found his lover lying asleep; (thereupon) he tore off a little piece of his (the lover's) sleeve

  • گردگانی چندش اندر جیب کرد  ** که تو طفلی گیر این می‌باز نرد 
  • And put some walnuts in his lap, saying, “Thou art a child: take these and play a game of dice.”

  • چون سحر از خواب عاشق بر جهید  ** آستین و گردگانها را بدید 
  • When at dawn the lover sprang up from sleep, he saw the (torn) sleeve and the walnuts.

  • گفت شاه ما همه صدق و وفاست  ** آنچ بر ما می‌رسد آن هم ز ماست 
  • He said, “Our king is entirely truth and loyalty: that (disgrace) which is coming upon us is from ourselves alone.”

  • ای دل بی‌خواب ما زین ایمنیم  ** چون حرس بر بام چوبک می‌زنیم  605
  • O sleepless heart, we (true lovers) are secure from this: we, like guardsmen, are plying our rattles on the roof.

  • گردگان ما درین مطحن شکست  ** هر چه گوییم از غم خود اندکست 
  • Our walnuts are crushed in this mill: whatever we may tell of our anguish, ’tis (but) little.

  • عاذلا چند این صلای ماجرا  ** پند کم ده بعد ازین دیوانه را 
  • O railer, how long (will you continue to give) this invitation to (join in) the business (of the world)? Henceforth do not give advice to a madman.

  • من نخواهم عشوه‌ی هجران شنود  ** آزمودم چند خواهم آزمود 
  • I will not listen to deceitful talk of separation (from the Beloved): I have experienced it: how long shall I experience it?

  • هرچه غیر شورش و دیوانگیست  ** اندرین ره دوری و بیگانگیست 
  • In this Way everything except derangement and madness is (a cause of) farness and alienation (from Him).

  • هین بنه بر پایم آن زنجیر را  ** که دریدم سلسله‌ی تدبیر را  610
  • Hark, put that fetter on my leg, for I have torn the chain of (rational) consideration to pieces.

  • غیر آن جعد نگار مقبلم  ** گر دو صد زنجیر آری بگسلم 
  • Though you bring two hundred fetters, I will snap (them all) except the curls of my auspicious Beauty.

  • عشق و ناموس ای برادر راست نیست  ** بر رد ناموس ای عاشق مه‌ایست 
  • Love and reputation, O brother, are not in accord: do not stand at the door of reputation, O lover.

  • وقت آن آمد که من عریان شوم  ** نقش بگذارم سراسر جان شوم 
  • The time is come for me to strip, to quit the (bodily) form and become wholly spirit.

  • ای عدو شرم و اندیشه بیا  ** که دریدم پرده‌ی شرم و حیا 
  • Come, O Enemy of shame and anxious thought, for I have rent the veil of shame and bashfulness.

  • ای ببسته خواب جان از جادوی  ** سخت‌دل یارا که در عالم توی  615
  • O Thou who by Thy magic hast spell-bound the spirit's sleep, O hardhearted Beloved that Thou art in the world,

  • هین گلوی صبر گیر و می‌فشار  ** تا خنک گردد دل عشق ای سوار 
  • Hark, grip the throat of self-restraint and strangle it, in order that Love's heart may be made happy, O Cavalier!

  • تا نسوزم کی خنگ گردد دلش  ** ای دل ما خاندان و منزلش 
  • How should His heart be made happy till I burn? Oh, my heart is His home and dwelling-place.

  • خانه‌ی خود را همی‌سوزی بسوز  ** کیست آن کس کو بگوید لایجوز 
  • (If) Thou wilt burn Thy house, burn it! Who is he that will say, “’Tis not allowed”?

  • خوش بسوز این خانه را ای شر مست  ** خانه‌ی عاشق چنین اولیترست 
  • Burn this house well (and thoroughly), O furious Lion! The lover's house is better so.

  • بعد ازین این سوز را قبله کنم  ** زانک شمعم من بسوزش روشنم  620
  • Henceforth I will make this burning my qibla (aim), for I am (like) the candle: I am (made) bright by burning.

  • خواب را بگذار امشب ای پدر  ** یک شبی بر کوی بی‌خوابان گذر 
  • Abandon sleep to-night, O father: for one night traverse the district of the sleepless.

  • بنگر اینها را که مجنون گشته‌اند  ** هم‌چو پروانه بوصلت کشته‌اند 
  • Look on these (lovers) who have become frenzied and been killed, like moths, by (their) union (with the Beloved).

  • بنگر این کشتی خلقان غرق عشق  ** اژدهایی گشت گویی حلق عشق 
  • Look on this ship of (God's) creatures (and see how it is) sunk in Love: you would say that Love's throat has become a dragon (to swallow it)—

  • اژدهایی ناپدید دلربا  ** عقل هم‌چون کوه را او کهربا 
  • An invisible heart-ravishing dragon: it is a magnet to draw (towards itself) the reason that is (firm) like a mountain.

  • عقل هر عطار کاگه شد ازو  ** طبله‌ها را ریخت اندر آب جو  625
  • Every druggist whose reason became acquainted with Him (Love) dropped the trays (containing drugs and perfumes) into the water of the river.

  • رو کزین جو برنیایی تا ابد  ** لم یکن حقا له کفوا احد 
  • Go, for you will not emerge from this river (of Love) unto everlasting: in truth there is none to be compared with Him.

  • ای مزور چشم بگشای و ببین  ** چند گویی می‌ندانم آن و این 
  • O false pretender, open your eye and see! How long will you say, “I know not that or this”?

  • از وبای زرق و محرومی بر آ  ** در جهان حی و قیومی در آ 
  • Ascend from the plague of hypocrisy and deprivation: enter the world of Life and Self-subsistence,

  • تا نمی‌بینم همی‌بینم شود  ** وین ندانمهات می‌دانم بود 
  • So that “I see not” may become “I see” and these “I know not's” of yours may be (turned into) “I know.”

  • بگذر از مستی و مستی‌بخش باش  ** زین تلون نقل کن در استواش  630
  • Pass beyond intoxication and be one who bestows intoxication (on others): move away from this mutability into His permanence.

  • چند نازی تو بدین مستی بس است  ** بر سر هر کوی چندان مست هست 
  • How long will you take pride in this intoxication? ’Tis enough: there are so many intoxicated (like you) at the top of every street.

  • گر دو عالم پر شود سرمست یار  ** جمله یک باشند و آن یک نیست خوار 
  • If the two worlds were filled with those whom the Friend has intoxicated, they all would be one (spirit), and that one is not despicable.

  • این ز بسیاری نیابد خواریی  ** خوار کی بود تن‌پرستی ناریی 
  • This (spirit) is nowise rendered despicable by (the appearance of) multitude. Who is despicable? A body-server (sensualist) of fiery nature.

  • گر جهان پر شد ز نور آفتاب  ** کی بود خوار آن تف خوش‌التهاب 
  • Though the world is filled with the sun's light, how should that splendour of beauteous flame be despicable?

  • لیک با این جمله بالاتر خرام  ** چونک ارض الله واسع بود و رام  635
  • But, notwithstanding all this, mount higher, since God's earth is spacious and delightful.

  • گرچه این مستی چو باز اشهبست  ** برتر از وی در زمین قدس هست 
  • Although this intoxication is (excellent) like the white falcon, (yet) in the earth of (Divine) Transcendence there is (something) superior to it.

  • رو سرافیلی شو اندر امتیاز  ** در دمنده‌ی روح و مست و مست‌ساز 
  • Go, become an Isráfíl (Seraphiel) in (your) distinction (pre-eminence)— (become) an inspirer of spirituality and intoxicated and an intoxicator (of others).

  • مست را چون دل مزاح اندیشه شد  ** این ندانم و آن ندانم پیشه شد 
  • Since the intoxicated man's heart is occupied with thoughts of merriment, it has become his practice (to say repeatedly) “I don't know this” and “I don't know that.”

  • این ندانم وان ندانم بهر چیست  ** تا بگویی آنک می‌دانیم کیست 
  • What is the purpose of (saying) “I don't know this” and “I don't know that”? (It is) in order that you may say who He is whom we know.

  • نفی بهر ثبت باشد در سخن  ** نفی بگذار و ز ثبت آغاز کن  640
  • In discourse negation is (employed) for the purpose of affirmation: cease from negating and begin to affirm.

  • نیست این و نیست آن هین واگذار  ** آنک آن هستست آن را پیش آر 
  • Come, leave off (saying) “this is not” and “that is not”: bring forward that One who is Real Being.

  • نفی بگذار و همان هستی پرست  ** این در آموز ای پدر زان ترک مست 
  • Leave negation and worship only that Real Being: learn this, O father, from (the story of) the drunken Turk.

  • استدعاء امیر ترک مخمور مطرب را بوقت صبوح و تفسیر این حدیث کی ان لله تعالی شرابا اعده لاولیائه اذا شربوا سکروا و اذا سکروا طابوا الی آخر الحدیث می در خم اسرار بدان می‌جوشد تا هر که مجردست از آن می نوشد قال الله تعالی ان الابرار یشربون این می که تو می‌خوری حرامست ما می نخوریم جز حلالی «جهد کن تا ز نیست هست شوی وز شراب خدای مست شوی» 
  • How a drunken Turkish Amír summoned a minstrel at the hour of the morning-drink; and a commentary on the Tradition, “Verily, God most High hath a wine that He prepared for His friends: when they drink it they become intoxicated, and when they become intoxicated they are purified,” to the end of the Tradition. “The wine is bubbling in the jars of the mysteries in order that any one who is denuded (of self-existence) may drink of that wine.” God most High hath said, “Lo, the righteous shall drink.” “This wine that thou drinkest is forbidden; we drink none but a lawful wine.” “Endeavour through non-existence (of self) to become (really) existent and to be intoxicated with God's wine.”

  • اعجمی ترکی سحر آگاه شد  ** وز خمار خمر مطرب‌خواه شد 
  • A barbarian Turk came to his senses at dawn and, (suffering) from crop-sickness caused by wine, desired the minstrel (to divert him).

  • مطرب جان مونس مستان بود  ** نقل و قوت و قوت مست آن بود 
  • The spiritual minstrel is the bosom-friend of those intoxicated (with God): he is the dessert and food and strength of the drunken.

  • مطرب ایشان را سوی مستی کشید  ** باز مستی از دم مطرب چشید  645
  • The minstrel led them on to intoxication; then again, he (the intoxicated one) quaffed intoxication from the song of the minstrel.

  • آن شراب حق بدان مطرب برد  ** وین شراب تن ازین مطرب چرد 
  • That one (the mystic) fetches God's wine (to drink) because of that (spiritual) minstrel, while this one (the sensualist) imbibes the bodily wine from this (sensual) minstrel.

  • هر دو گر یک نام دارد در سخن  ** لیک شتان این حسن تا آن حسن 
  • Though both (minstrels) have one name in discourse, yet there is a vast difference between this Hasan and that Hasan.

  • اشتباهی هست لفظی در بیان  ** لیک خود کو آسمان تا ریسمان 
  • There is a verbal resemblance in enunciation, but what (real) relation has heaven (ásmán) to a rope (rísmán)?