For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,
کاین منی از وی رسد دم دم مرا ** پس و را بینم چو این شد کم مرا
As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.
همچو آن کاو با تو باشد زر شمر ** سوی او داری نه سوی خود نظر
How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).
گردانیدن عمر نظر او را از مقام گریه که هستی است به مقام استغراق که نیستی است
Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).
پس عمر گفتش که این زاری تو ** هست هم آثار هشیاری تو
The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin.2200
راه فانی گشته راهی دیگر است ** ز آن که هشیاری گناهی دیگر است
Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.
هست هشیاری ز یاد ما مضی ** ماضی و مستقبلت پرده‌‌ی خدا
Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?
آتش اندر زن به هر دو تا به کی ** پر گره باشی از این هر دو چو نی
Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.
تا گره با نی بود هم راز نیست ** همنشین آن لب و آواز نیست
When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).
چون به طوفی خود به طوفی مرتدی ** چون به خانه آمدی هم با خودی
O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin.2205
ای خبرهات از خبر ده بی‌‌خبر ** توبه‌‌ی تو از گناه تو بتر
O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?
ای تو از حال گذشته توبه جو ** کی کنی توبه از این توبه بگو