باز از نوعی دگر آن خاک پست ** لابه و سجده همی‌کرد او چو مست
Once more in another fashion the lowly Earth made entreaty and prostrated herself, like a drunken man.
گفت نه برخیز نبود زین زیان ** من سر و جان می‌نهم رهن و ضمان
He said, “Nay, arise! There is no loss (to thee) from this (thing), I lay my head and life as a pledge and guarantee.
لابه مندیش و مکن لابه دگر ** جز بدان شاه رحیم دادگر 1675
Do not think of entreating (me), do not make further entreaty except to that merciful and justice-dealing King.
بنده فرمانم نیارم ترک کرد ** امر او کز بحر انگیزید گرد
I am a slave to (His) command, I dare not neglect His command which raised dust from the sea.
جز از آن خلاق گوش و چشم و سر ** نشنوم از جان خود هم خیر و شر
Save from the Creator of ear and eye and head I will hear (accept) neither good nor evil—not even from my own soul.
گوش من از گفت غیر او کرست ** او مرا از جان شیرین جان‌ترست
My ear is deaf to all words but His: He is dearer to me than my sweet soul.
جان ازو آمد نیامد او ز جان ** صدهزاران جان دهم او رایگان
The soul came from Him, not He from the soul: He bestows a hundred thousand souls free of cost.
جان کی باشد کش گزینم بر کریم ** کیک چه بود که بسوزم زو گلیم 1680
Who is the soul that I should prefer her to the Gracious (God)? What is a flea that I should burn the blanket on account of it?
من ندانم خیر الا خیر او ** صم و بکم و عمی من از غیر او
I know no good but His good: I am deaf and dumb and blind to all but Him.
گوش من کرست از زاری‌کنان ** که منم در کف او هم‌چون سنان
My ear is deaf to those who make lamentation, for I am as the spear in His hand.
بیان آنک مخلوقی کر ترا ازو ظلمی رسد به حقیقت او هم‌چون آلتیست عارف آن بود کی بحق رجوع کند نه به آلت و اگر به آلت رجوع کند به ظاهر نه از جهل کند بلک برای مصلحتی چنانک ابایزید قدس الله سره گفت کی چندین سالست کی من با مخلوق سخن نگفته‌ام و از مخلوق سخن نشنیده‌ام ولیکن خلق چنین پندارند کی با ایشان سخن می‌گویم و ازیشان می‌شنوم زیرا ایشان مخاطب اکبر را نمی‌بینند کی ایشان چون صدااند او را نسبت به حال من التفات مستمع عاقل به صدا نباشد چنانک مثل است معروف قال الجدار للوتد لم تشقنی قال الوتد انظر الی من یدقنی
[Explaining that when injury befalls you from a creature of God, he in reality is like an instrument. The gnostic is he that refers (all action) to God, not to the instrument; and if he refer it to the instrument formally, he does so not in ignorance but for a purpose. Thus Abú Yazíd, may God sanctify his spirit, said, “During all these years I have never spoken to any creature or heard any creature speak to me; but people fancy that I am speaking and listening to them, because they do not see the Most Great Speaker, of whom they in relation to me are (only) the echo.” The intelligent hearer pays no heed to the echo. There is a well-known proverb to this effect, (namely), “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.’”]