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
They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
در جهان مرده‌شان آرام نیست ** کین علف جز لایق انعام نیست
Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
هر که را گلشن بود بزم و وطن ** کی خورد او باده اندر گولخن
The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
جای روح پاک علیین بود ** کرم باشد کش وطن سرگین بود
The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.3595
بهر مخمور خدا جام طهور ** بهر این مرغان کور این آب شور
In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
هر که عدل عمرش ننمود دست ** پیش او حجاج خونی عادلست
A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
دختران را لعبت مرده دهند ** که ز لعب زندگان بی‌آگهند
A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
چون ندارند از فتوت زور و دست ** کودکان را تیغ چوبین بهترست
Infidels are content with the figures of the prophets which are painted (and kept) in churches;
کافران قانع بنقش انبیا ** که نگاریده‌ست اندر دیرها
(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.3600
زان مهان ما را چو دور روشنیست ** هیچ‌مان پروای نقش سایه نیست
The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
این یکی نقشش نشسته در جهان ** وآن دگر نقشش چو مه در آسمان
This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
این دهانش نکته‌گویان با جلیس ** و آن دگر با حق به گفتار و انیس
His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.
گوش ظاهر این سخن را ضبط کن ** گوش جانش جاذب اسرار کن
His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.