“Direct your course whithersoever your heart (inclination) may lead you, go (your way) under the protection of God, waving your hands (dancing joyously).
هر کجاتان دل کشد عازم شوید ** فی امان الله دست افشان روید
(Go anywhere) except to one fortress, the name of which is ‘the robber of reason’: it makes the coat tight for wearers of the tiara.
غیر آن یک قلعه نامش هش‌ربا ** تنگ آرد بر کله‌داران قبا
For God's sake, for God's sake, keep far away from that castle adorned with pictures, and beware of the peril!3635
الله الله زان دز ذات الصور ** دور باشید و بترسید از خطر
The front and back of its towers and its roof and floor are all (covered with) images and decorations and pictures,
رو و پشت برجهاش و سقف و پست ** جمله تمثال و نگار و صورتست
Like the chamber of Zalíkhá (which she made) full of pictures in order that Joseph should look upon her willy-nilly.
هم‌چو آن حجره‌ی زلیخا پر صور ** تا کند یوسف بناکامش نظر
Since Joseph would not look at her, she cunningly filled the room with portraits of herself,
چونک یوسف سوی او می‌ننگرید ** خانه را پر نقش خود کرد آن مکید
So that, wherever the fair-cheeked (youth) looked, he might see her face without having the power to choose.
تا به هر سو که نگرد آن خوش‌عذار ** روی او را بیند او بی‌اختیار
The peerless God hath made (all) the six directions a theatre for the display of His signs to the clairvoyant,3640
بهر دیده‌روشنان یزدان فرد ** شش جهت را مظهر آیات کرد
In order that, whatever animal or plant they look upon, they may feed on the meadows of Divine Beauty.
تا بهر حیوان و نامی که نگزند ** از ریاض حسن ربانی چرند
Hence He said unto the company (of mystics), ‘Wheresoever ye turn, His Face is there.
بهر این فرمود با آن اسپه او ** حیث ولیتم فثم وجهه
If in thirst ye drink some water from a cup, ye are beholding God within the water.’
از قدح‌گر در عطش آبی خورید ** در درون آب حق را ناظرید
He that is not a lover (of God) sees in the water his own image, O man of insight;
آنک عاشق نیست او در آب در ** صورت صورت خود بیند ای صاحب‌بصر
(But) since the lover's image has disappeared in Him (the Beloved), whom now should he behold in the water? Tell (me that)!3645
صورت عاشق چو فانی شد درو ** پس در آب اکنون کرا بیند بگو
Through the working of the Jealous One, they (the mystics) behold the beauty of God in the faces of the houris, like the moon (reflected) in water.
حسن حق بینند اندر روی حور ** هم‌چو مه در آب از صنع غیور
His jealousy is (directed) against a lover and sincere (adorer); His jealousy is not (directed) against a (human) devil and beast;
غیرتش بر عاشقی و صادقیست ** غیرتش بر دیو و بر استور نیست
(But) if the devil become a lover (of God), he has carried off the palm: he has become a Gabriel and his devilish nature is dead.
دیو اگر عاشق شود هم گوی برد ** جبرئیلی گشت و آن دیوی بمرد
(The meaning of) ‘the Devil became a true believer’ is made manifest on the occasion when by His (God's) grace a Yazíd becomes a Báyazíd.
اسلم الشیطان آنجا شد پدید ** که یزیدی شد ز فضلش بایزید
This topic is endless. Beware, O company (of travellers), keep your faces (safe) from that fortress!3650
این سخن پایان ندارد ای گروه ** هین نگه دارید زان قلعه وجوه
Oh, let not vain desire waylay you, or ye will fall into everlasting misery.
هین مبادا که هوستان ره زند ** که فتید اندر شقاوت تا ابد
’Tis a bounden duty to abstain from peril: hear disinterested advice from me.
از خطر پرهیز آمد مفترض ** بشنوید از من حدیث بی‌غرض
In seeking relief (from sorrow) ’tis better that one's wits should be sharp: ’tis better to abstain from (falling into) the ambuscade of tribulation.”
در فرج جویی خرد سر تیز به ** از کمین‌گاه بلا پرهیز به
If their father had not spoken these words and had not warned them against that fortress,
گر نمی‌گفت این سخن را آن پدر ** ور نمی‌فرمود زان قلعه حذر
Their party would never have approached the fortress, their desire would never have inclined towards it;3655
خود بدان قلعه نمی‌شد خیلشان ** خود نمی‌افتاد آن سو میلشان
For it was not well-known: it was exceedingly remote and aloof from the (other) fortresses and the highways.
کان نبد معروف بس مهجور بود ** از قلاع و از مناهج دور بود
(But) when he (the King) uttered that prohibition, their hearts were thrown by his speech into vain desire and into the quarter of phantasy,
چون بکرد آن منع دلشان زان مقال ** در هوس افتاد و در کوی خیال