How is a spirit like this meet for (confinement in) the body? Hark, O body, wash thy hands of this spirit!
این چنین جانی چه درخورد تنست ** هین بشو ای تن ازین جان هر دو دست
O body that hast become the spirit's dwelling-place, ’tis enough: how long can the Sea abide in a water-skin?
ای تن گشته وثاق جان بسست ** چند تاند بحر درمشکی نشست
O thou who art a thousand Gabriels in (the form of) man, O thou who art (many) Messiahs inside the ass (of Jesus),
ای هزاران جبرئیل اندر بشر ** ای مسیحان نهان در جوف خر
O thou who art a thousand Ka‘bas concealed in a church, O thou who causest ‘ifrít and devil to fall into error,4585
ای هزاران کعبه پنهان در کنیس ** ای غلط‌انداز عفریت و بلیس
Thou art the spaceless Object of worship in space: the devils have their shop destroyed by thee,
سجده‌گاه لامکانی در مکان ** مر بلیسان را ز تو ویران دکان
(For they say), “How should I pay homage to this clay? How should I bestow on a (mere) form a title signifying (my) obedience (adoration)?”
که چرا من خدمت این طین کنم ** صورتی را نم لقب چون دین کنم
He is not the form (in which he appears): rub thine eye well, that thou mayst behold (in him) the radiance of the light of (Divine) glory!
نیست صورت چشم را نیکو به مال ** تا ببینی شعشعه‌ی نور جلال
Resuming the explanation of the Story of the (eldest) prince and his constant attendance at the court of the King.
باز آمدن به شرح قصه‌ی شاه‌زاده و ملازمت او در حضرت شاه
The prince in the presence of the King was bewildered by this (mystery): he beheld the Seven Heavens in a handful of clay.
شاه‌زاده پیش شه حیران این ** هفت گردون دیده در یک مشت طین
Nowise was it possible (for him) to open his lips in discussion, but never for a moment did soul cease to converse with soul.4590
هیچ ممکن نه ببحثی لب گشود ** لیک جان با جان دمی خامش نبود
It came into his mind that ’twas exceedingly mysterious— “all this is reality: whence, then, comes the form (appearance)?”
آمده در خاطرش کین بس خفیست ** این همه معنیست پس صورت ز چیست
(’Tis) a form that frees thee from (the illusion of) form, a sleeper that awakens every one who is asleep (to the Truth).
صورتی از صورتت بیزار کن ** خفته‌ای هر خفته را بیدار کن
The words (spoken by him) deliver (thee) from words (of idle disputation), and the sickness (of love inspired by him) lets thee escape from the sickness (of sensuality).
آن کلامت می‌رهاند از کلام ** وان سقامت می‌جهاند از سقام
Therefore the sickness of love is the (very) soul of health: its pains are the envy of every pleasure.
پس سقام عشق جان صحتست ** رنجهااش حسرت هر راحتست
O body, now wash thy hands of this (animal) soul, or if thou wilt not wash (thy hands of it), seek another soul than this!4595
ای تن اکنون دست خود زین جان بشو ** ور نمی‌شویی جز این جانی بجو
In short, the King cherished him (the prince) fondly, and in (the beams of) that Sun he was melting away like the moon.
حاصل آن شه نیک او را می‌نواخت ** او از آن خورشید چون مه می‌گداخت
The melting (wasting) away of lovers is (the cause of their spiritual) growth: like the moon, he (the lover) hath a fresh (shining) face whilst he is melting away.
آن گداز عاشقان باشد نمو ** هم‌چو مه اندر گدازش تازه‌رو
All the sick hope to be cured, but this sick one sobs, crying, “Increase my sickness!
جمله رنجوران دوا دارند امید ** نالد این رنجور کم افزون کنید
I have found no drink sweeter than this poison: no state of health can be sweeter than this disease.
خوش‌تر از این سم ندیدم شربتی ** زین مرض خوش‌تر نباشد صحتی
No act of piety can be better than this sin: years in comparison with this moment are (but) an hour.”4600