(All) the parts of the mountain received life and intelligence— after all, are we inferior to stone, O people?
جان پذیرفت و خرد اجزای کوه ** ما کم از سنگیم آخر ای گروه
Neither is there gushing from the soul a single spring, nor is the body becoming one of those clad in green;
نه ز جان یک چشمه جوشان میشود ** نه بدن از سبز پوشان میشود
Neither is there in it the echo of the cry of longing, nor the purity (born) of the draught of (wine bestowed by) the Cup-bearer.1335
نه صدای بانگ مشتاقی در او ** نه صفای جرعهی ساقی در او
Where is (so great) zeal, that they should entirely dig up such a mountain as this with axe and with pick?—
کو حمیت تا ز تیشه و ز کلند ** این چنین که را بکلی بر کنند
(In the hope that) maybe a Moon will shine upon its particles, (that) maybe the radiance of the Moon will find a way into it.
بو که بر اجزای او تابد مهی ** بو که در وی تاب مه یابد رهی
Inasmuch as the (temporal) Resurrection shall dig up the mountains, how shall it cast the shadow (of protection) over us?
چون قیامت کوهها را بر کند ** پس قیامت این کرم کی میکند
How is this (spiritual) Resurrection inferior to that (temporal) Resurrection? That (temporal) Resurrection is the wound, and this (spiritual) Resurrection is as the plaster.
این قیامت ز آن قیامت کی کم است ** آن قیامت زخم و این چون مرهم است
Every one that has seen (experienced) this plaster is safe from the wound: every evil one that has seen this good is a well-doer.1340
هر که دید این مرهم از زخم ایمن است ** هر بدی کاین حسن دید او محسن است
Oh, happy is the ugly one to whom the beauteous one has become a companion; alas for one of rosy countenance with whom autumn has consorted!
ای خنک زشتی که خویش شد حریف ** و ای گل رویی که جفتش شد خریف
When lifeless bread is companioned with life, the bread becomes living and is turned into the substance of that (life).
نان مرده چون حریف جان شود ** زنده گردد نان و عین آن شود
Dark faggots become the companions of fire: the darkness departed, and all was turned into light.
هیزم تیره حریف نار شد ** تیرگی رفت و همه انوار شد
When the dead ass fell into the salt-mine, it put aside asininity and mortality.
در نمکلان چون خر مرده فتاد ** آن خری و مردگی یک سو نهاد
The baptism of Allah is the dyeing-vat of Hú (the Absolute God): therein (all) piebald things become of one colour.1345
صبغة الله هست خم رنگ هو ** پیسها یک رنگ گردد اندر او
When he (the mystic) falls into the vat, and you say to him, “Arise,” he says in rapture, “I am the vat: do not blame (me).”
چون در آن خم افتد و گوییش قم ** از طرب گوید منم خم لا تلم
That “I am the vat” is the (same as) saying “I am God”: he has the colour of the fire, albeit he is iron.
آن منم خم خود انا الحق گفتن است ** رنگ آتش دارد الا آهن است
The colour of the iron is naughted in the colour of the fire: it (the iron) boasts of (its) fieriness, though (actually) it is like one who keeps silence.
رنگ آهن محو رنگ آتش است ** ز آتشی میلافد و خامشوش است
When it has become like gold of the mine in redness, then without tongue its boast is “I am the fire.”
چون به سرخی گشت همچون زر کان ** پس انا النار است لافش بیزبان
It has become glorified by the colour and nature of the fire: it says, “I am the fire, I am the fire.1350
شد ز رنگ و طبع آتش محتشم ** گوید او من آتشم من آتشم
I am the fire; if thou have doubt and suspicion, make trial, put thy hand upon me.
آتشم من گر ترا شک است و ظن ** آزمون کن دست را بر من بزن
I am the fire; if it seem dubious to thee, lay thy face upon my face for one moment.”
آتشم من بر تو گر شد مشتبه ** روی خود بر روی من یک دم بنه
When Man receives light from God, he is worshipped by the angels because of his being chosen (by God).
آدمی چون نور گیرد از خدا ** هست مسجود ملایک ز اجتبا
Also, (he is) worshipped by that one whose spirit, like the angel, has been freed from contumacy and doubt.
نیز مسجود کسی کاو چون ملک ** رسته باشد جانش از طغیان و شک
What fire? What iron? Close your lips: do not laugh at the beard of the assimilator's simile.1355
آتش چه آهن چه لب ببند ** ریش تشبیه مشبه را مخند
Do not set foot in the Sea, speak not of It: on the shore of the Sea keep silence, biting your lips (in amazement).
پای در دریا منه کم گوی از آن ** بر لب دریا خمش کن لب گزان
Though (one equal to) a hundred like me would not have the strength to bear the Sea, yet I cannot refrain from the drowning waters of the Sea.
گر چه صد چون من ندارد تاب بحر ** لیک مینشکیبم از غرقاب بحر
May my soul and mind be a sacrifice to the Sea: this Sea has paid the blood-price of mind and soul.
جان و عقل من فدای بحر باد ** خونبهای عقل و جان این بحر داد
I will march in It as long as my feet move; when feet remain not, I am (plunged) in It, like ducks.
تا که پایم میرود رانم در او ** چون نماند پا چو بطانم در او
An unrespectful person present is better than one absent: though the ring be crooked, is it not on the door?1360
بیادب حاضر ز غایب خوشتر است ** حلقه گر چه کژ بود نه بر در است
O defiled in body, frequent the tank: outside of the tank, how shall a man be cleansed?
ای تن آلوده به گرد حوض گرد ** پاک کی گردد برون حوض مرد
The pure one who has been banished from the tank becomes far also from his purity.
پاک کاو از حوض مهجور اوفتاد ** او ز پاکی خویش هم دور اوفتاد
The purity of this tank is infinite; the purity of bodies is of little weight,
پاکی این حوض بیپایان بود ** پاکی اجسام کم میزان بود
Because the heart (though it) is a tank, yet in ambush (out of sight) it has a hidden channel to the Sea.
ز انکه دل حوض است لیکن در کمین ** سوی دریا راه پنهان دارد این
Your finite purity wants reinforcement; otherwise, number is diminished in (the course of) expenditure.1365
پاکی محدود تو خواهد مدد ** ور نه اندر خرج کم گردد عدد
The water said to the defiled one, “Hasten (to come) into me.” The defiled one said, “I feel shame before the water.”
آب گفت آلوده را در من شتاب ** گفت آلوده که دارم شرم از آب
Said the water, “Without me how shall this shame go? Without me how shall this defilement be removed?”
گفت آب این شرم بیمن کی رود ** بیمن این آلوده زایل کی شود
Every defiled one who hides from the water is (an example of the saying that) “Shame hinders Faith.”
ز آب هر آلوده کاو پنهان شود ** الحیاء یمنع الإیمان بود
The heart is muddied by the steps of the body's tank; the body is cleansed by the water of the heart's tanks.
دل ز پایهی حوض تن گلناک شد ** تن ز آب حوض دلها پاک شد
Haunt the steps of the heart's tank, O son; take heed and always beware of the steps of the body's tank.1370
گرد پایهی حوض دل گرد ای پسر ** هان ز پایهی حوض تن میکن حذر
The sea of the body is dashing against the sea of the heart, (but) between them is a barrier which they shall not cross.
بحر تن بر بحر دل بر هم زنان ** در میانشان برزخ لا یبغیان
Whether you be straight (righteous) or crooked, always creep forwards to Him; do not creep backwards.
گر تو باشی راست ور باشی تو کژ ** پیشتر میغژ بدو واپس مغژ
If in the presence of kings there be danger to life, yet they that aspire cannot refrain from (presence with) Him.
پیش شاهان گر خطر باشد به جان ** لیک نشکیبد از او با همتان
Since the King is sweeter than sugar, ’tis better that life should go (as a sacrifice) to (that) sweetness.
شاه چون شیرینتر از شکر بود ** جان به شیرینی رود خوشتر بود
O blamer (of lovers), safety be thine! O seeker of safety, thou art infirm.1375
ای ملامت گر سلامت مر ترا ** ای سلامت جو تویی واهی العری
My soul is a furnace: it is happy with the fire: ’tis enough for the furnace that it is the fire's house.
جان من کوره ست با آتش خوش است ** کوره را این بس که خانهی آتش است
For Love, as (for) the furnace, there is something to be burned: any one that is blind to this is not a furnace.
همچو کوره عشق را سوزیدنی است ** هر که او زین کور باشد کوره نیست
When the provision of unprovidedness has become your provision, you have gained life everlasting, and death is gone.
برگ بیبرگی ترا چون برگ شد ** جان باقی یافتی و مرگ شد
When the pain (of love) has begun to increase your (spiritual) joy, roses and lilies have taken possession of the garden of your soul.
چون ترا غم شادی افزودن گرفت ** روضهی جانت گل و سوسن گرفت
That which is the dread of others is your safety (safeguard): the duck is (made) strong by the river, the domestic fowl weak.1380
آن چه خوف دیگران آن امن تست ** بط قوی از بحر و مرغ خانه سست
Once more have I become mad, O Physician! Once more have I become frenzied, O Beloved!
باز دیوانه شدم من ای طبیب ** باز سودایی شدم من ای حبیب
The rings (links) of Thy chain are multiform: every single ring gives a different madness.
حلقههای سلسلهی تو ذو فنون ** هر یکی حلقه دهد دیگر جنون