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2
288-312

  • 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 کان‏ 290
  • 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 مصطفی‏ 295
  • 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 ودعک‏ 300
  • 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;

  • و آلت اسکاف پیش برزگر ** پیش سگ کاه استخوان در پیش خر
  • And the cobbler's tool (put) before the husbandman is (as) straw before a dog (or) bones before an ass.

  • بود انا الحق در لب منصور نور ** بود انا الله در لب فرعون زور 305
  • “I am God” on the lips of Mansúr was the light (of truth); “I am Allah” on the lips of Pharaoh was a lie.

  • شد عصا اندر کف موسی گوا ** شد عصا اندر کف ساحر هبا
  • In the hand of Moses the rod became a witness (to the truth); in the hand of the magician the rod became (worthless as) motes in the air.

  • زین سبب عیسی بدان همراه خود ** در نیاموزید آن اسم صمد
  • On this account Jesus did not teach his fellow-traveller that Name of the Lord,

  • کاو نداند نقص بر آلت نهد ** سنگ بر گل زن تو آتش کی جهد
  • For he would not know (its proper use) and would attribute imperfection to the tool (which he misused). Strike stone on clay, and how should fire leap forth?

  • دست و آلت همچو سنگ و آهن است ** جفت باید جفت شرط زادن است‏
  • Hand and tool are as stone and iron; there must be a pair: (the existence of) a pair is the condition (necessary) for bringing to birth.

  • آن که بی‏جفت است و بی‏آلت یکی است ** در عدد شک است و آن یک بی‏شکی است‏ 310
  • The One is He who hath no consort and no tool; in number there is doubt, and that One is beyond doubt.

  • آن که دو گفت و سه گفت و بیش ازین ** متفق باشند در واحد یقین‏
  • Those who say “two” or “three” or more than these (numbers) are certainly agreed in (affirming the existence of) One.

  • احولی چون دفع شد یکسان شوند ** دو سه گویان هم یکی گویان شوند
  • When squinting has been put aside (so that they see correctly), they become alike: the assertors of two or three become assertors of Unity.