Since this earth of mortality is not without produce, how should God's earth be (without it)? That (earth of God) is a spacious place.
چونک این ارض فنا بیریع نیست ** چون بود ارض الله آن مستوسعیست
Verily, the produce of this earth (of God) is infinite: even the least (produce) for a single seed is seven-hundredfold.
این زمین را ریع او خود بیحدست ** دانهای را کمترین خود هفصدست
You said, “Glory to God!” Where are the signs (in you) of those who glorify? Neither in your exterior nor within is there a trace.
حمد گفتی کو نشان حامدون ** نه برونت هست اثر نه اندرون
(Only) the gnostic's glorification of God is right (perfect), for his feet and hands have borne witness to his glorification.
حمد عارف مر خدا را راستست ** که گواه حمد او شد پا و دست
It hath lifted him up from the dark pit of the body and redeemed him from the bottom of the dungeon of this world.1765
از چه تاریک جسمش بر کشید ** وز تک زندان دنیااش خرید
On his shoulder is the sign of glorification—the silken robe of piety and the light which associates itself (with him).
اطلس تقوی و نور متلف ** آیت حمدست او را بر کتف
He is delivered from the transitory world, he is dwelling in the Rose-garden, and (therein is) a running fountain.
وا رهیده از جهان عاریه ** ساکن گلزار و عین جاریه
His sitting-place and home and abode is on the throne of the high-aspiring inmost consciousness, and his station
بر سریر سر عالیهمتش ** مجلس و جا و مقام و رتبتش
Is the Seat of sincerity in which all the siddíqs are flourishing and joyous and fresh of countenance.
مقعد صدقی که صدیقان درو ** جمله سر سبزند و شاد و تازهرو
Their praise (of God), like the garden's praise on account of spring, hath a hundred signs and a hundred pomps.1770
حمدشان چون حمد گلشن از بهار ** صد نشانی دارد و صد گیر و دار
Fountains and palms and herbs and rose-beds and plots of bright-coloured flowers bear witness to its springtide.
بر بهارش چشمه و نخل و گیاه ** وآن گلستان و نگارستان گواه
Everywhere thousands of witnesses to the Beloved are (engaged) in bearing testimony, as the pearl (bears testimony) to the oyster-shell.
شاهد شاهد هزاران هر طرف ** در گواهی همچو گوهر بر صدف
(But) from your breath (words) comes the smell of a bad conscience, and your (inward) pain is reflected from your head and face, O braggart!
بوی سر بد بیاید از دمت ** وز سر و رو تابد ای لافی غمت
In the battle-field (of this world) there are sagacious ones who know (distinguish) the smell: do not in (your) presumption idly utter (imitate) the ecstatic cries (of the true enthusiasts).
بوشناسانند حاذق در مصاف ** تو به جلدی های هو کم کن گزاف
Do not brag of musk, for that smell of onions is revealing the secret (true nature) of your breath (words and professions).1775
تو ملاف از مشک کان بوی پیاز ** از دم تو میکند مکشوف راز
You are saying, “I have eaten rose-sugar,” while the smell of garlic is striking (your hearers) and saying (in effect), “Don't talk nonsense.”
گلشکر خوردم همیگویی و بوی ** میزند از سیر که یافه مگوی
The heart is like unto a great house: the house of the heart hath neighbours concealed (from view):
Through the window-slit and (crevices in) the walls they observe the hidden thoughts—
از شکاف روزن و دیوارها ** مطلع گردند بر اسرار ما
Through a slit whereof the owner of the house hath no conception and in which he hath no share.
از شکافی که ندارد هیچ وهم ** صاحب خانه و ندارد هیچ سهم
Recite from the Qur’án (the verse which declares) that the Devil and his tribe secretly get scent of (become acquainted with) the (inward) state of humankind,1780
از نبی بر خوان که دیو و قوم او ** میبرند از حال انسی خفیه بو
By a way of which humankind are ignorant, because it is not of this sensible (world) or one of these semblances (phenomenal objects).
از رهی که انس از آن آگاه نیست ** زانک زین محسوس و زین اشباه نیست
Do not devise any fraud amongst the assayers: do not address any idle boast to the touchstone, O base spurious coin.
در میان ناقدان زرقی متن ** با محک ای قلب دون لافی مزن
The (spiritual) touchstone hath a way to (know) the genuine and the spurious coin, for God made him the commander of (both) body and heart.
مر محک را ره بود در نقد و قلب ** که خدایش کرد امیر جسم و قلب
Since the devils, notwithstanding their grossnesses, are acquainted with our inmost soul and thought and belief,
چون شیاطین با غلیظیهای خویش ** واقفاند از سر ما و فکر و کیش
(And) have a passage (means of penetrating) stealthily within, (so that) we are overthrown by their thievish practices,1785
مسلکی دارند دزدیده درون ** ما ز دزدیهای ایشان سرنگون