You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
تو جهان را قدر دیده دیده‌ای ** کو جهان سبلت چرا مالیده‌ای
The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
عارفان را سرمه‌ای هست آن بجوی ** تا که دریا گردد این چشم چو جوی
If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
ذره‌ای از عقل و هوش ار با منست ** این چه سودا و پریشان گفتنست
Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
چونک مغز من ز عقل و هش تهیست ** پس گناه من درین تخلیط چیست
No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead.1910
نه گناه اوراست که عقلم ببرد ** عقل جمله‌ی عاقلان پیشش بمرد
O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.
یا مجیر العقل فتان الحجی ** ما سواک للعقول مرتجی
I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.
ما اشتهیت العقل مذ جننتنی ** ما حسدت الحسن مذ زینتنی
Is my madness for love of thee approved? Say “Yes,” and God will reward thee.
هل جنونی فی هواک مستطاب ** قل بلی والله یجزیک الثواب
Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?
گر بتازی گوید او ور پارسی ** گوش و هوشی کو که در فهمش رسی
His wine is not suitable to every mind, his ring is not subject to every ear.1915
باده‌ی او درخور هر هوش نیست ** حلقه‌ی او سخره‌ی هر گوش نیست
Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;
باز دیگر آمدم دیوانه‌وار ** رو رو ای جان زود زنجیری بیار
(But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).
غیر آن زنجیر زلف دلبرم ** گر دو صد زنجیر آری بردرم
The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.
حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق
Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.
بازگردان قصه‌ی عشق ایاز ** که آن یکی گنجیست مالامال راز
Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
می‌رود هر روز در حجره‌ی برین ** تا ببیند چارقی با پوستین
Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart.1920
زانک هستی سخت مستی آورد ** عقل از سر شرم از دل می‌برد
From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
صد هزاران قرن پیشین را همین ** مستی هستی بزد ره زین کمین
By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?
شد عزرائیلی ازین مستی بلیس ** که چرا آدم شود بر من رئیس
I too am noble and nobly-born: I am capable of receiving and ready for (receiving) a hundred excellences.
خواجه‌ام من نیز و خواجه‌زاده‌ام ** صد هنر را قابل و آماده‌ام
In excellence I am inferior to none, that I should stand before my enemy to do him service.
در هنر من از کسی کم نیستم ** تا به خدمت پیش دشمن بیستم
I am born of fire, he of mud: what is the position (rank) of mud compared with fire?1925
من ز آتش زاده‌ام او از وحل ** پیش آتش مر وحل را چه محل
Where was he in the period when I was the Prince of the World and the glory of Time?”
او کجا بود اندر آن دوری که من ** صدر عالم بودم و فخر زمن
(On the words of God) “He created the Jinn from smokeless fire,” and His words concerning Iblís: “verily he was one of the Jinn, and he transgressed.”
خلق الجان من مارج من نار و قوله تعالی فی حق ابلیس انه کان من الجن ففسق
The fire (of pride and jealousy) was flaming in the soul of the fool (Iblís), because he was (born) of fire: the son is (endued with) the inward nature of his father.
شعله می‌زد آتش جان سفیه ** که آتشی بود الولد سر ابیه
No; I have spoken in error; ’twas the compelling might of God: why, (then), adduce any cause (for it)?
نه غلط گفتم که بد قهر خدا ** علتی را پیش آوردن چرا
The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
کار بی‌علت مبرا از علل ** مستمر و مستقرست از ازل
In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing?1930