خصم خود را میکشیدم من کشان ** تو رهانیدی و را کاینک نشان2810
I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’”
تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات
You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات
The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر
Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت
When your head is at the bottom of the river, how will your eye fall on the colour of the water?
ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر2815
And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange).
طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان
The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب
If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
هم گناهی کرده باشد آن وزیر ** بیسبب نبود تغیر ناگزیر
Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
آن که ز اول محتسب بد خود و را ** بخت و روزی آن بده ست از ابتدا
He that has been a police inspector from the first—to him that (office) has been fortune and livelihood from the beginning;