نان‌دهنده و نان‌ستان و نان‌پاک ** ساده گردند از صور گردند خاک
The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,
لیک معنیشان بود در سه مقام ** در مراتب هم ممیز هم مدام
But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.
خاک شد صورت ولی معنی نشد ** هر که گوید شد تو گویش نه نشد 75
In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.”
در جهان روح هر سه منتظر ** گه ز صورت هارب و گه مستقر
In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).
امر آید در صور رو در رود ** باز هم از امرش مجرد می‌شود
(When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).
پس له الخلق و له الامرش بدان ** خلق صورت امر جان راکب بر آن
Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.
راکب و مرکوب در فرمان شاه ** جسم بر درگاه وجان در بارگاه
(Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.
چونک خواهد که آب آید در سبو ** شاه گوید جیش جان را که ارکبوا 80
When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”
باز جانها را چو خواند در علو ** بانگ آید از نقیبان که انزلوا
Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”
بعد ازین باریک خواهد شد سخن ** کم کن آتش هیزمش افزون مکن
The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,