مشرق او نسبت ذرات او ** نه بر آمد نه فرو شد ذات او
His “rising-place” (is only) in relation to His motes: His essence neither rose nor set.
ما که واپس ماند ذرات ویایم ** در دو عالم آفتابی بیفیایم
I who am left behind (surpassed in eminence) by His motes am (nevertheless) in both worlds a sun without shadow.
باز گرد شمس میگردم عجب ** هم ز فر شمس باشد این سبب1110
Still, I am revolving round the Sun—’tis wonderful; the cause of this is the majesty of the Sun.
شمس باشد بر سببها مطلع ** هم از او حبل سببها منقطع
The Sun is acquainted with (all secondary) causes; at the same time the cord of (all secondary) causes is severed from Him.
صد هزاران بار ببریدم امید ** از که از شمس این شما باور کنید
Hundreds of thousands of times have I cut off (abandoned) hope—of whom? Of the Sun? Do you believe this?
تو مرا باور مکن کز آفتاب ** صبر دارم من و یا ماهی ز آب
Do not believe of me that I can endure to be without the Sun, or the fish to be without water;
ور شوم نومید نومیدی من ** عین صنع آفتاب است ای حسن
And if I become despairing, my despair is the objective manifestation of the Sun's work, O goodly (friend).
عین صنع از نفس صانع چون برد ** هیچ هست از غیر هستی چون چرد1115
How should the objective manifestation of the work be cut off from the very self of the Worker? How should any object of (contingent) being pasture on (derive existence from) aught but (Absolute) Being?
جمله هستیها از این روضه چرند ** گر براق و تازیان ور خود خرند
All (contingent) beings pasture on this Meadow, whether they be Buráq or Arab horses or even asses;
و انکه گردشها از آن دریا ندید ** هر دم آرد رو به صحرایی جدید
And he that has not regarded (all) becomings (movements and changes) as (proceeding) from that Sea, at every instant turns his face towards a new point of orientation.