Thou art the unconditional spirit imprisoned in conditionality, thou art the sun imprisoned in the (descending) node: here's a pity!”
جان بی‌کیفی شده محبوس کیف ** آفتابی حبس عقده اینت حیف
How the Amír answered them again.
باز جواب گفتن آن امیر ایشان را
He replied, “Nay, nay, I am the fellow for that wine: I am not content with tasting this delight (of which ye speak).
گفت نه نه من حریف آن میم ** من به ذوق این خوشی قانع نیم
I desire such (wine), that, like the jasmine, I may ever be reeling crookedly (now) that way, now this,
من چنان خواهم که هم‌چون یاسمین ** کژ همی‌گردم چنان گاهی چنین
And, having been delivered from all fear and hope, I may be swaying to every side, like the willow,3585
وارهیده از همه خوف و امید ** کژ همی‌گردم بهر سو هم‌چو بید
Swaying to left and right like the willow-bough, which is made to dance all sorts of dances by the wind.”
هم‌چو شاخ بید گردان چپ و راست ** که ز بادش گونه گونه رقصهاست
He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
آنک خو کردست با شادی می ** این خوشی را کی پسندد خواجه کی
The prophets abandoned this delight because they were steeped in the Divine delight;
انبیا زان زین خوشی بیرون شدند ** که سرشته در خوشی حق بدند
Since their spirit had experienced that delight, these delights seemed to them (mere) play.
زانک جانشان آن خوشی را دیده بود ** این خوشیها پیششان بازی نمود
When any one has been united with a living object of adoration, how should he embrace a dead one?3590
با بت زنده کسی چون گشت یار ** مرده را چون در کشد اندر کنار
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
Since every atom of that World is living and able to understand discourse and eloquent,
آن جهان چون ذره ذره زنده‌اند ** نکته‌دانند و سخن گوینده‌اند