Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!
راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان
Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?
آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست
O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman,1785
ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن
When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).
مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی
Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,
این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی
That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.
تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند
All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!
این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن
The body can see Thee (only) in bodily fashion: it fancies (pictures to itself) Thy sadness or laughter.1790
جسم جسمانه تواند دیدنت ** در خیال آرد غم و خندیدنت
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).
دل که او بسته‌‌ی غم و خندیدن است ** تو مگو کاو لایق آن دیدن است
He who is bound by sadness and laughter is living by means of these two borrowed (transient and unreal) things.
آن که او بسته‌‌ی غم و خنده بود ** او بدین دو عاریت زنده بود