چون قران مرد و زن زاید بشر ** وز قران سنگ و آهن شد شرر
As (for example) the conjunction of man and woman brings to birth the human being, and (as) sparks arise from the conjunction of stone and iron;
و ز قران خاک با بارانها ** میوهها و سبزه و ریحانها
And (as) from the conjunction of earth with rains (there are produced) fruits and greenery and sweet herbs;
و ز قران سبزهها با آدمی ** دل خوشی و بیغمی و خرمی1095
And (as) from the conjunction of green things (plants and verdant spots) with man (there is produced) joy of heart and carelessness and happiness;
وز قران خرمی با جان ما ** میبزاید خوبی و احسان ما
And (as) from the conjunction of happiness with our souls are born our goodness and beneficence.
قابل خوردن شود اجسام ما ** چون بر آید از تفرج کام ما
Our bodies become capable of eating and drinking when our desire for recreation (in the open air) is satisfied.
سرخ رویی از قران خون بود ** خون ز خورشید خوش گلگون بود
Redness of countenance is (derived) from the conjunction of blood (with the face); blood is (derived) from the beautiful rose-coloured sun.
بهترین رنگها سرخی بود ** و آن ز خورشید است و از وی میرسد
Redness is the best of (all) colours, and that is (born) of the sun and is arriving (to us) from it.
هر زمینی کان قرین شد با زحل ** شوره گشت و کشت را نبود محل1100
Every land that has been conjoined with Saturn has become nitrous and is not the place for sowing.
قوت اندر فعل آید ز اتفاق ** چون قران دیو با اهل نفاق
Through concurrence power comes into action, as (in the case of) the conjunction of the Devil with hypocrites.
این معانی راست از چرخ نهم ** بیهمه طاق و طرم طاق و طرم
These spiritual truths without (possessing) any (worldly) pomp and grandeur, have pomp and grandeur from the Ninth Heaven.
خلق را طاق و طرم عاریت است ** امر را طاق و طرم ماهیت است
The pomp and grandeur belonging to (the world of) creation is a borrowed (adventitious) thing; the pomp and grandeur belonging to the (world of) Command is an essential thing.
از پی طاق و طرم خواری کشند ** بر امید عز در خواری خوشند
For the sake of (earthly) pomp and grandeur they endure abasement; in the hope of glory they are happy in (their) abasement.
بر امید عز ده روزهی خدوک ** گردن خود کردهاند از غم چو دوک1105
In the hope of a ten days' (transient) glory (full) of annoyance, they have made their necks, from anxiety, (thin) as a spindle.
چون نمیآیند اینجا که منم ** کاندر این عز آفتاب روشنم
How do not they come to this place where I am?—for in this (spiritual) glory I am the shining Sun.
مشرق خورشید برج قیرگون ** آفتاب ما ز مشرقها برون
The rising-place of the sun is the pitch-coloured tower (of heaven), (but) my Sun is beyond (all) rising-places.
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.