Know that the root of (all) jealousies is in God: those of mankind are an offshoot from God, without resemblance (being implied).
اصل غیرتها بدانید از اله ** آن خلقان فرع حق بیاشتباه
I will leave the explanation of this and will begin to complain of the cruelty of that fickle Beauty.
شرح این بگذارم و گیرم گله ** از جفای آن نگار ده دله
I wail because wailings are pleasant to Him: He wants from the two worlds wailing and grief.
نالم ایرا نالهها خوش آیدش ** از دو عالم ناله و غم بایدش
How should I not wail bitterly on account of His deceit, since I am not in the circle of those intoxicated with Him?1775
چون ننالم تلخ از دستان او ** چون نیم در حلقهی مستان او
How shall I not be like night, without His day and without the favour of His day-illuming countenance?
چون نباشم همچو شب بیروز او ** بیوصال روی روز افروز او
His unsweetness is sweet in my soul: may my soul be sacrificed to the Beloved who grieves my heart!
ناخوش او خوش بود در جان من ** جان فدای یار دل رنجان من
I am in love with my grief and pain for the sake of pleasing my peerless King.
عاشقم بر رنج خویش و درد خویش ** بهر خشنودی شاه فرد خویش
I make the dust of sorrow a salve for mine eye, that the two seas of mine eyes may be filled with pearls.
خاک غم را سرمه سازم بهر چشم ** تا ز گوهر پر شود دو بحر چشم
The tears which people shed for His sake are pearls—and people think they are tears.1780
اشک کان از بهر او بارند خلق ** گوهر است و اشک پندارند خلق
I am complaining of the Soul of the soul, (but in truth) I am not complaining: I am (only) relating.
من ز جان جان شکایت میکنم ** من نیم شاکی روایت میکنم
My heart is saying, “I am tormented by Him,” and I have (long) been laughing at its poor pretence.
دل همیگوید کز او رنجیدهام ** وز نفاق سست میخندیدهام
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
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