(The state denoted by) ‘alif possesses nothing’ is forgetfulness (unconsciousness); the distressful mím is (denotes) the time of rationality (consciousness).
آن الف چیزی ندارد غافلیست ** میم دلتنگ آن زمان عاقلیست
During the time of unconsciousness I am nothing at all; during the time of consciousness I am in torment.
در زمان بیهشی خود هیچ من ** در زمان هوش اندر پیچ من
Do not lay another nothing upon a nothing like this; do not put the name of ‘(worldly) fortune’ upon a torment like this.
هیچ دیگر بر چنین هیچی منه ** نام دولت بر چنین پیچی منه
Truly (the state of) ‘I possess nothing’ suits me better, since these hundred troubles arise from imagining that I possess (something).
خود ندارم هیچ به سازد مرا ** که ز وهم دارم است این صد عنا
Just in (the state where) I possess nothing do Thou act in sovereign fashion towards me. I have suffered pain: do Thou increase my pleasure.2335
در ندارم هم تو داراییم کن ** رنج دیدم راحت‌افزاییم کن
I will just stand naked in (a flood of) tears at Thy gate, since I have no sight.
هم در آب دیده عریان بیستم ** بر در تو چونک دیده نیستم
Do Thou bestow on the tears of Thy sightless slave a verdure and vegetation from this (bountiful) pasture;
آب دیده‌ی بنده‌ی بی‌دیده را ** سبزه‌ای بخش و نباتی زین چرا
And if I leave no tears (in my eyes), do Thou give me tears (flowing abundantly) from an eye like the two streaming eyes of the Prophet.
ور نمانم آب آبم ده ز عین ** هم‌چو عینین نبی هطالتین
Since he, with all that high fortune and majesty and pre-eminence, sought tears from the bounty of God,
او چو آب دیده جست از جود حق ** با چنان اقبال و اجلال و سبق
How should not I, an empty-handed destitute lick-platter, spin fine webs of blood-stained tears?2340
چون نباشم ز اشک خون باریک‌ریس ** من تهی‌دست قصور کاسه‌لیس
Inasmuch as an eye like that (of the Prophet) is enamoured of tears, it behoves my tears to be (like) a hundred great rivers.”
چون چنان چشم اشک را مفتون بود ** اشک من باید که صد جیحون بود
A single drop of those (tears) is better than these two hundred great rivers, for by that single drop mankind and the Jinn were saved.
قطره‌ای زان زین دو صد جیحون به است ** که بدان یک قطره انس و جن برست
Since that Garden of Paradise sought rain, how should not the foul briny soil seek water?
چونک باران جست آن روضه‌ی بهشت ** چون نجوید آب شوره‌خاک زشت
O comrade, do not refrain from invoking (God): what business do you have with His acceptance or rejection (of your prayer)?
ای اخی دست از دعا کردن مدار ** با اجابت یا رد اویت چه کار
Since bread (worldliness) was the barrier and obstacle to this water (tears), you must quickly wash your hands of that bread.2345
نان که سد و مانع این آب بود ** دست از آن نان می‌بباید شست زود
Make yourself harmonious and congruous and balanced: let your bread be baked well with (burning) tears.
خویش را موزون و چست و سخته کن ** ز آب دیده نان خود را پخته کن
How the Voice from heaven called to the seeker of the treasure and acquainted him with the truth of the mysteries thereof.
آواز دادن هاتف مر طالب گنج را و اعلام کردن از حقیقت اسرار آن
He was (engaged) in this (prayer) when inspiration came to him and these difficulties were solved for him by God,
اندرین بود او که الهام آمدش ** کشف شد این مشکلات از ایزدش
Saying, “It (the Divine intimation) told you to put an arrow to the bow, (but) when were you told to pull the bowstring (hard)?
کو بگفتت در کمان تیری بنه ** کی بگفتندت که اندر کش تو زه
It did not tell you to draw the bow hard: it bade you put (the arrow) to the bow, not ‘shoot with your full strength.’
او نگفتت که کمان را سخت‌کش ** در کمان نه گفت او نه پر کنش
You, from (motives of) vanity, raised the bow aloft and brought to a high pitch the art of archery.2350
از فضولی تو کمان افراشتی ** صنعت قواسیی بر داشتی
Go, renounce this skill in drawing the strongbow: put the arrow to the bow and do not seek to draw to the full extent (of your power).
ترک این سخته کمانی رو بگو ** در کمان نه تیر و پریدن مجو
When it (the arrow) falls, dig up the spot and search: abandon (trust in) strength and seek the gold by means of piteous supplication.”
چون بیفتد بر کن آنجا می‌طلب ** زور بگذار و بزاری جو ذهب
That which is real is nearer than the neck-artery; you have shot the arrow of thought far afield.
آنچ حقست اقرب از حبل الورید ** تو فکنده تیر فکرت را بعید
O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
ای کمان و تیرها بر ساخته ** صید نزدیک و تو دور انداخته
The farther one shoots, the farther away and more separated is he from a treasure like this.2355
هرکه دوراندازتر او دورتر ** وز چنین گنجست او مهجورتر