هم‌چو طاووسان پری عرضه کنید ** باز مست و سرکش و معجب شوید

And that, like peacocks, ye may display a (gorgeous) wing, and then become intoxicated and haughty and self-conceited.

ننگرید آن پای خود را زشت‌ساز ** هم‌چو چارق کو بود شمع ایاز

Look at your uncouth feet, like the rustic shoon that were (as) a candle to Ayáz.

رو نمایم صبح بهر گوشمال ** تا نگردید از منی ز اهل شمال

At dawn I show my face to reprimand you, lest from egoism ye become (included) among the people of the left hand.”

ترک آن کن که درازست آن سخن ** نهی کردست از درازی امر کن 685

Leave that (topic), for that topic is lengthy: (he who is the final cause of) the command “Be!” hath forbidden lengthiness.

امتحان کردن مصطفی علیه‌السلام عایشه را رضی الله عنها کی چه پنهان می‌شوی پنهان مشو که اعمی ترا نمی‌بیند تا پدید آید کی عایشه رضی الله عنها از ضمیر مصطفی علیه السلام واقف هست یا خود مقلد گفت ظاهرست

How Mustafá (Mohammed), on whom be peace, made trial of ‘Á’isha, may God be pleased with her, and said, “Why art thou hiding? Do not hide, for the blind man cannot see thee,” in order that it might appear whether ‘Á’isha was acquainted with the secret thoughts of Mustafá, on whom be peace, or whether she was (merely) one who would follow his expressed wishes.

گفت پیغامبر برای امتحان ** او نمی‌بیند ترا کم شو نهان

The Prophet said by way of trial, “He cannot see thee: do not hide.”

کرد اشارت عایشه با دستها ** او نبیند من همی‌بینم ورا

‘Á’isha made a sign with her hands (as though to say), “(If) he does not see (me), yet I see him.”

غیرت عقل است بر خوبی روح ** پر ز تشبیهات و تمثیل این نصوح

Reason's jealousy of the beauty of the Spirit is (the cause of) this sincere admonition being full of similitudes and allegories.

با چنین پنهانیی کین روح راست ** عقل بر وی این چنین رشکین چراست

Notwithstanding that this Spirit is so hidden, why is Reason so jealous of Him?

از که پنهان می‌کنی ای رشک‌خو ** آنک پوشیدست نورش روی او 690

O jealous one, from whom art thou hiding Him whose face is concealed by His light?

می‌رود بی‌روی‌پوش این آفتاب ** فرط نور اوست رویش را نقاب

This Sun goes with face uncovered: His face is veiled by the excess of His light.

از که پنهان می‌کنی ای رشک‌ور ** که آفتاب از وی نمی‌بیند اثر

From whom art thou hiding Him, O jealous one? The sun (itself) cannot see a trace of Him.

رشک از آن افزون‌ترست اندر تنم ** کز خودش خواهم که هم پنهان کنم

(Reason says), “The jealousy in my body is (all) the greater because I desire to hide Him even from myself.

ز آتش رشک گران آهنگ من ** با دو چشم و گوش خود در جنگ من

On account of the fire of fell jealousy I am at war with my own eyes and ears.”

چون چنین رشکیستت ای جان و دل ** پس دهان بر بند و گفتن را بهل 695

Since thou hast such a (mighty) jealousy, O my soul and heart, close thy mouth and leave off speaking.

ترسم ار خامش کنم آن آفتاب ** از سوی دیگر بدراند حجاب

(Reason says), “If I keep silence, I fear that that Sun will rend the veil and (display Himself) from another quarter.”

در خموشی گفت ما اظهر شود ** که ز منع آن میل افزون‌تر شود

In (keeping) silence our (inward) speaking (of Him) is (only) made more evident, since the desire (for manifestation) is increased by suppression.

گر بغرد بحر غره‌ش کف شود ** جوش احببت بان اعرف شود

If the Sea roar, its roaring turns to foam and becomes the surge of “I desired to be known.”

حرف گفتن بستن آن روزنست ** عین اظهار سخن پوشیدنست

To utter words (concerning Him) is to shut the window (through which He reveals Himself): the very act of expression is the concealment (of Him).

بلبلانه نعره زن در روی گل ** تا کنی مشغولشان از بوی گل 700

Sing, like nightingales, in the presence of the Rose, in order that you may divert them from the scent of the Rose,

تا به قل مغشول گردد گوششان ** سوی روی گل نپرد هوششان

So that their ears will be engaged in (listening to) the song, and their attention will not fly to the face of the Rose.

پیش این خورشید کو بس روشنیست ** در حقیقت هر دلیلی ره‌زنیست

Before this Sun, which is exceedingly radiant, every guide is in reality a highway robber.

حکایت آن مطرب کی در بزم امیر ترک این غزل آغاز کرد گلی یا سوسنی یا سرو یا ماهی نمی‌دانم ازین آشفته‌ی بی‌دل چه می‌خواهی نمی‌دانم و بانگ بر زدن ترک کی آن بگو کی می‌دانی و جواب مطرب امیر را

Story of the minstrel who began to sing this ode at the banquet of the Turkish Amír: “Art Thou a rose or a lily or a cypress or a man? I know not. What dost Thou desire from this bewildered one who has lost his heart? I know not”— and how the Turk shouted at him, “Tell of that which you know!”—and the minstrel's reply to the Amír.

مطرب آغازید پیش ترک مست ** در حجاب نغمه اسرار الست

In the presence of the drunken Turk the minstrel began (to sing of) the mysteries of Alast under the veil of melody—

من ندانم که تو ماهی یا وثن ** من ندانم تا چه می‌خواهی ز من

“I know not whether Thou art a moon or an idol, I know not what Thou desirest of me.

می‌ندانم که چه خدمت آرمت ** تن زنم یا در عبارت آرمت 705

I know not what service I shall pay Thee, whether I shall keep silence or express Thee in words.

این عجب که نیستی از من جدا ** می‌ندانم من کجاام تو کجا

’Tis marvellous that Thou art not separate from me, (and yet) where am I, and where Thou, I know not.

می‌ندانم که مرا چون می‌کشی ** گاه در بر گاه در خون می‌کشی

I know not how Thou art drawing me: Thou drawest me now into Thy bosom, now into blood.”

هم‌چنین لب در ندانم باز کرد ** می‌ندانم می‌ندانم ساز کرد

In this fashion he opened his lips (only) to say “I know not”: he made a tune of “I know not, I know not.”

چون ز حد شد می‌ندانم از شگفت ** ترک ما را زین حراره دل گرفت

When (the refrain) “I know not” passed beyond bounds, our Turk was amazed and his heart became sick of this ditty.

برجهید آن ترک و دبوسی کشید ** تا علیها بر سر مطرب رسید 710

The Turk leaped up and fetched an iron mace to smite the minstrel's head with it on the spot;

گرز را بگرفت سرهنگی بدست ** گفت نه مطرب کشی این دم بدست

(But) an officer seized the mace with his hand, saying, “Nay; ’tis wicked to kill the minstrel at this moment.”

گفت این تکرار بی حد و مرش ** کوفت طبعم را بکوبم من سرش

He (the Turk) replied, “This endless and countless repetition of his has pounded my nerves: I will pound his head.

قلتبانا می‌ندانی گه مخور ** ور همی‌دانی بزن مقصود بر

O cuckold, (if) you don't know, don't talk nonsense; and if you do know, play (a tune) to the purpose.

آن بگو ای گیج که می‌دانیش ** می‌ندانم می‌ندانم در مکش

Tell of that which you know, O crazy fool: don't draw out (repeat continually) ‘I know not, I know not.’

من بپرسم کز کجایی هی مری ** تو بگویی نه ز بلخ و نه از هری 715

(Suppose) I ask, ‘Where do you come from, hypocrite, eh?’ you will say, ‘Not from Balkh, and not from Herát,

نه ز بغداد و نه موصل نه طراز ** در کشی در نی و نی راه دراز

Not from Baghdád and not from Mosul and not from Tiráz’: you will draw out a long journey in (saying) ‘not’ and ‘not.’

خود بگو من از کجاام باز ره ** هست تنقیح مناط اینجا بله

Just say where you come from and escape (from further discussion): in this case it is folly to elaborate the point at issue.

یا بپرسیدم چه خوردی ناشتاب ** تو بگویی نه شراب و نه کباب

Or (suppose) I asked, ‘What had you for breakfast?’ you would say, ‘Not wine and not roast-meat,

نه قدید و نه ثرید و نه عدس ** آنچ خوردی آن بگو تنها و بس

Not qadíd and not tharíd and not lentils’: tell me what you did eat, only (that) and no more.

این سخن‌خایی دراز از بهر چیست ** گفت مطرب زانک مقصودم خفیست 720

Wherefore is this long palaver?” “Because,” said the minstrel, “my object is recondite.

می‌رمد اثبات پیش از نفی تو ** نفی کردم تا بری ز اثبات بو

Before (until) you deny (all else), affirmation (of God) evades (you): I denied (everything) in order that you might get a scent of (perceive the means of attaining to) affirmation.

در نوا آرم بنفی این ساز را ** چون بمیری مرگ گوید راز را

I play the tune of negation: when you die, death will declare the mystery.

تفسیر قوله علیه‌السلام موتوا قبل ان تموتوا بمیر ای دوست پیش از مرگ اگر می زندگی خواهی کی ادریس از چنین مردن بهشتی گشت پیش از ما

[Commentary on his (the Prophet's) saying—peace be upon him!— ‘Die before ye die.’ ‘O friend, die before thy death if thou desirest life; for by so dying Idrís became a dweller in Paradise before (the rest of) us.’]

جان بسی کندی و اندر پرده‌ای ** زانک مردن اصل بد ناورده‌ای

You have suffered much agony, but you are (still) in the veil, because dying (to self) was the fundamental principle, and you have not fulfilled it.

تا نمیری نیست جان کندن تمام ** بی‌کمال نردبان نایی به بام

Your agony is not finished till you die: you cannot reach the roof without completing the ladder.

چون ز صد پایه دو پایه کم بود ** بام را کوشنده نامحرم بود 725

When two rungs out of a hundred are wanting, the striver will be forbidden to (set foot on) the roof.

چون رسن یک گز ز صد گز کم بود ** آب اندر دلو از چه کی رود

When the rope lacks one ell out of a hundred, how should the water go from the well into the bucket?

غرق این کشتی نیابی ای امیر ** تا بننهی اندرو من الاخیر

O Amír, you will not experience the wreck of this ship (of self-existence) till you put into it the last mann.

من آخر اصل دان کو طارقست ** کشتی وسواس و غی را غارقست

Know that the last mann is fundamental, for it is (like) the (piercing) star that rises at night: it wrecks the ship of evil suggestion and error.

آفتاب گنبد ازرق شود ** کشتی هش چونک مستغرق شود

The ship of (self-)consciousness, when it is utterly wrecked, becomes (like) the sun in the blue vault (of heaven).

چون نمردی گشت جان کندن دراز ** مات شو در صبح ای شمع طراز 730

Inasmuch as you have not died, your agony has been prolonged: be extinguished in the dawn, O candle of Tiráz!

تا نگشتند اختران ما نهان ** دانک پنهانست خورشید جهان

Know that the Sun of the world is hidden till our stars have become hidden.