O Iqbal! You are a strange mixture of opposites; you are the elegance of assembly’s crowd as well as alone.

O lunatic with colorful song! Your struggles and efforts are the garden’s beauty as well as wilderness’ adornment.

You are the associate of stars due to your flight’s elegance: O land traveler your steps also traverse the sky.

Your forehead is in prostration in the midst of preoccupation with wine; in your system are some colours of the system of goblets also.

Like flower’s fragrance you are devoid of colour’s dress; though you are a creator of wisdom you are also insane.

Like waves you are running to the destination without foot-prints; and then you are also left behind like the sea-shore. (This means that though you claim to pursue the path of the Love of God, which ultimately leads to Fana Fi-Allah you are also involved in the love of material objects of the universe, including human beings. Is this not anomalous?)

Female beauty has the effect of electricity for your nature; and strangely enough your loves are unconventional also. (As you have ‘Ishq-i-Majazi’, including ‘Husn i Niswan’ or female beauty you really do not follow the customs of fidelity.)

Your existence depends on the amusement’s law: Are you prostrating only at a single door step?

Among the beautiful you are famous for infidelity O fickle-minded! You are famous as well as infamous.

You have come into the world with mercury’s nature; your restlessness is lovable, you are very restless.

What the disturbance of love has turned into wilderness; I keep that handful of dust concealed under the cloak.

It has thousands of facets, each of a different colour; I keep such a multi-faceted diamond in my breast.

The poet’s heart is but intoxication’s toil and hustle: What do you know, what I keep inside my breast!

In every intoxication of Love there is a new effulgence of Longing; I am restless, I have a heart unacquainted with rest.

Though a new beauty every moment is the sight’s object, I have a firm covenant of fidelity with the Beauty. (Though I love the beauty of every new object of the material universe I possess the everlasting Love of God in my heart.)

Beniazi has created my nature’s Niaz; I keep the struggle for the Longing like the zephyr. (Beniazi (freedom from need, which is an attribute of God) has created the opposite nature of ‘niaz’ (or being in need) in me. This needfulness has created the longing for the Sight of God, which is my strongest need and for which I am wandering around like zephyr. This thought extends to the next two verses.)

The spectacle of a single flying spark cannot be assuasive as I have a thunderous heart.

What may fulfill every demand of the nature of Love Ah! Attainment of that perfect effulgence is my aim.

The search for the Whole misguides me into its parts. The Beauty is boundless, I have the incurable pathos. (According to the theory of ‘Wahdat al Shuhood’ God is the Whole or Real Being and has a real Existence while the material objects of the universe are merely the reflections of this Being. In my search for God I am temporarily misguided to the objects of the material world. However, my objective is always kept in view which guides me back to the right path.)

My life depends upon Love's extreme compassion, but I keep the Love free of customs of fidelity. (For the reasons mentioned in note above, though I appreciate and love the material objects of the universe I keep that love free of the custom of fidelity. This guides me away from them and towards the object of my real Love, i.e. God.)

The truth is that lack of imagination produces fidelity;* I have a new Resurrection Day ever fresh in my heart. (People practice fidelity in their love for material objects, like human beings, because of their lack of power of imagination on account of which they do not realize that the material objects do not have a real existence and are merely reflections of the Divine Beauty.)

By creating me He created His own critic; as a picture, I have complaint against my Painter. (Allusion to the anomaly that though Man has been created by God he always criticizes his Creator.)

If the Beauty was so short lived in existence' assembly; why then do I keep such a boundless imagination?

Cup bearer's bounty is like dew, heart's capacity demands oceans; I am always thirsty, I have a burning fire under my foot.

I am constantly struggling in the Longing's wilderness; I am the ocean's wave, I carry my destruction on my shoulder. (This is an extremely beautiful metaphor. The ocean waves harbour their destruction in their existence, which occurs when they reach the shore. Similarly, my creation and existence as a human being harbour the potential for my destruction on reaching the life's end.)