Rumi's Masnavi - All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!

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

In the verdant garden of Love, which is without end, there are many fruits besides sorrow and joy.

باغ سبز عشق کاو بی‌‌منتهاست ** جز غم و شادی در او بس میوه‌‌هاست‌‌

Love is higher than these two states of feeling: without spring and without autumn it is (ever) green and fresh.

عاشقی زین هر دو حالت برتر است ** بی‌‌بهار و بی‌‌خزان سبز و تر است‌‌

Pay the tithe on Thy fair face, O Beauteous One: relate the story of the soul that is rent in pieces, 1795

ده زکات روی خوب ای خوب رو ** شرح جان شرحه شرحه باز گو

For by the coquetry of a glance One who is given to glancing amorously has branded my heart anew.

کز کرشم غمزه‌‌ی غمازه‌‌ای ** بر دلم بنهاد داغی تازه‌‌ای‌‌

I absolved Him if He shed my blood: I was saying, “It is lawful (I absolve Thee),” and He was fleeing (from me).

من حلالش کردم از خونم بریخت ** من همی‌‌گفتم حلال او می‌‌گریخت‌‌

Since Thou art fleeing from the lament of those who are (as) dust, why pourest Thou sorrow on the hearts of the sorrowful?

چون گریزانی ز ناله‌‌ی خاکیان ** غم چه ریزی بر دل غمناکیان‌‌