(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”1990
که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود
Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great
باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او
For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.
کی به قذف زشت من طیره شود ** وز غرض وز سر من غافل بود
When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?
مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج
The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).
صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست
To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.1995
هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان
How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?
خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر
If I give him a hundred stabs with my sword by way of trial, the union (concord) of that loving one (with me) will not be diminished.
گر زنم صد تیغ او را ز امتحان ** کم نگردد وصلت آن مهربان
He knows I am wielding that sword against myself: I am he in reality and he is I.”
داند او که آن تیغ بر خود می‌زنم ** من ویم اندر حقیقت او منم
Setting forth the real oneness of the lover and the beloved, although they are contrary to each other from the point of view that want is the opposite of wanting nothing. So a mirror is formless and pure, and formlessness is the opposite of form, yet in reality they have a oneness with each other which is tedious to explain: a hint is enough for the wise.
بیان اتحاد عاشق و معشوق از روی حقیقت اگر چه متضادند از روی آنک نیاز ضد بی‌نیازیست چنان که آینه بی‌صورتست و ساده است و بی‌صورتی ضد صورتست ولکن میان ایشان اتحادیست در حقیقت کی شرح آن درازست و العاقل یکفیه الاشاره
From grief for a (long) separation (from Laylá) there came suddenly a sickness into the body of Majnún.
جسم مجنون را ز رنج و دوریی ** اندر آمد ناگهان رنجوریی