حس ابدان قوت ظلمت میخورد ** حس جان از آفتابی میچرد
The bodily sense is eating the food of darkness; the spiritual sense is feeding from a Sun.
ای ببرده رخت حسها سوی غیب ** دست چون موسی برون آور ز جیب
O thou that hast borne the baggage of thy senses to the Unseen, put forth thy hand, like Moses, from thy bosom.
ای صفاتت آفتاب معرفت ** و آفتاب چرخ بند یک صفت
O thou whose attributes are (those of) the Sun of Divine knowledge, while the sun in heaven is confined to a single attribute,
گاه خورشید و گهی دریا شوی ** گاه کوه قاف و گه عنقا شوی
Now thou becomest the Sun, and now the Sea; now the mountain of Qáf, and now the ‘Anqá.
تو نه این باشی نه آن در ذات خویش ** ای فزون از وهمها و ز بیش بیش55
In thine essence thou art neither this nor that, O thou that art greater than (all) imaginations and more than (all) more!
روح با علم است و با عقل است یار ** روح را با تازی و ترکی چه کار
The Spirit is associated (endued) with knowledge and reason: what has the Spirit to do with Arabic and Turkish?
از تو ای بینقش با چندین صور ** هم مشبه هم موحد خیرهسر
Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.
گه مشبه را موحد میکند ** گه موحد را صور ره میزند
Sometimes He (God) makes the mushabbih (who regards Him as immanent in phenomena) a muwahhid (an asserter of His transcendence); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).
گه ترا گوید ز مستی بو الحسن ** یا صغیر السن یا رطب البدن
Sometimes Abu ’l-Hasan in drunkenness (ecstasy) says to thee, “O thou whose teeth are small (whose years are few), O thou whose body is tender!”
گاه نقش خویش ویران میکند ** از پی تنزیه جانان میکند60
Sometimes he is laying waste (ruining and defacing) his own image: he is doing that in order to assert the transcendence of the Beloved (God).