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ضد و ندش نیست در ذات و عمل ** زان بپوشیدند هستیها حلل
- In its (the Sea’s) essence and action there is neither opposite nor like: by it (alone) are (all) existences clothed in robes (of existence).
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ضد ضد را بود و هستی کی دهد ** بلک ازو بگریزد و بیرون جهد
- How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from it.
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ند چه بود مثل مثل نیک و بد ** مثل مثل خویشتن را کی کند 1620
- What is (the meaning of) nidd? The like (mithl) of (something) good or bad. How should a like make its own like?
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چونک دو مثل آمدند ای متقی ** این چه اولیتر از آن در خالقی
- When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?
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بر شمار برگ بستان ند و ضد ** چون کفی بر بحر بی‌ضدست و ند
- Opposites and likes, in number as the leaves of the orchard, are (but) as a flake of foam on the Sea that hath no like or opposite.
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بی‌چگونه بین تو برد و مات بحر ** چون چگونه گنجد اندر ذات بحر
- Perceive that the victory and defeat of the Sea are unconditioned: how, (then), should there be room for conditionality in the essence of the Sea?
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کمترین لعبت او جان تست ** این چگونه و چون جان کی شد درست
- Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?
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پس چنان بحری که در هر قطر آن ** از بدن ناشی‌تر آمد عقل و جان 1625
- Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body—
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کی بگنجد در مضیق چند و چون ** عقل کل آنجاست از لا یعلمون
- How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
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عقل گوید مر جسد را که ای جماد ** بوی بردی هیچ از آن بحر معاد
- Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’