گر گلابی، بر سر و جیبت زنند ** ور تو چون بولی برونت افکنند
If you are rose-water, you are sprinkled on head and bosom; and if you are (stinking) like urine, you are cast out.
طبلهها در پیش عطاران ببین ** جنس را با جنس خود کرده قرین280
Look at the trays in front of druggists—each kind put beside its own kind,
جنسها با جنسها آمیخته ** زین تجانس زینتی انگیخته
Things of each sort mixed with things of the same sort, and a certain elegance produced by this homogeneity;
گر در آمیزند عود و شکرش ** بر گزیند یک یک از یکدیگرش
If his (the druggist's) aloes-wood and sugar get mixed, he picks them out from each other, piece by piece.
طبلهها بشکست و جانها ریختند ** نیک و بد در همدگر آمیختند
The trays were broken and the souls were spilled: good and evil ones were mingled with each other.
حق فرستاد انبیا را با ورق ** تا گزید این دانه‌ها را بر طبق
God sent the prophets with scrolls (of Revelation), that He might pick out (and sort) these grains on the dish.
پیش از ایشان ما همه یکسان بدیم ** کس ندانستی که ما نیک و بدیم285
Before the, (the prophets) we were all alike, none knew whether we were good or bad.
قلب و نیکو در جهان بودی روان ** چون همه شب بود و ما چون شب روان
False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
تا بر آمد آفتاب انبیا ** گفت ای غش دور شو صافی بیا
Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure!”
چشم داند فرق کردن رنگ را ** چشم داند لعل را و سنگ را
The eye can distinguish colours, the eye knows ruby and (common) stone.
چشم داند گوهر و خاشاک را ** چشم را ز آن میخلد خاشاکها
The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
دشمن روزند این قلابکان ** عاشق روزند آن زرهای کان290
These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day,
ز آن که روز است آینهی تعریف او ** تا ببیند اشرفی تشریف او
Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day's) gift of honour.
حق قیامت را لقب ز آن روز کرد ** روز بنماید جمال سرخ و زرد
Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
پس حقیقت روز سر اولیاست ** روز پیش ماهشان چون سایههاست
In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
عکس راز مرد حق دانید روز ** عکس ستاریش شام چشم دوز
Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
ز آن سبب فرمود یزدان و الضحی ** و الضحی نور ضمیر مصطفی295
For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed).
قول دیگر کین ضحی را خواست دوست ** هم برای آنکه این هم عکس اوست
The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست
Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
لا أحب الآفلین گفت آن خلیل ** کی فنا خواهد از این رب جلیل
That Friend (of God) said, “I love not them that set”: how should the glorious Lord mean transiency by this (oath)?
باز و اللیل است ستاری او ** و آن تن خاکی زنگاری او
Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
آفتابش چون بر آمد ز آن فلک ** با شب تن گفت هین ما ودعک300
When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.”
وصل پیدا گشت از عین بلا ** ز آن حلاوت شد عبارت ما قلی
Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).
هر عبارت خود نشان حالتی است ** حال چون دست و عبارت آلتی است
In fact, every expression is the symbol of a state: the state is as a hand, while the expression is a tool.
آلت زرگر به دست کفشگر ** همچو دانهی کشت کرده ریگ در
The goldsmith's tool in the hand of a shoemaker is like a seed sown in sand;