گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد
By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله950
Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).
آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما
Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.
جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض
The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.
هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض
Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!
هم عرض دان کیمیا بردن بکار ** جوهری ز آن کیمیا گر شد بیار
Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).
صیقلی کردن عرض باشد شها ** زین عرض جوهر همیزاید صفا955
Burnishing is the accident, O prince; from this accident is born the substance, purity.
پس مگو که من عملها کردهام ** دخل آن اعراض را بنما مرم
Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).
این صفت کردن عرض باشد خمش ** سایهی بز را پی قربان مکش
This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat's shadow!”
گفت شاها بیقنوط عقل نیست ** گر تو فرمایی عرض را نقل نیست
The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over.
پادشاها جز که یاس بنده نیست ** گر عرض کان رفت باز آینده نیست
O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.
گر نبودی مر عرض را نقل و حشر ** فعل بودی باطل و اقوال فشر960
If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble.
این عرضها نقل شد لونی دگر ** حشر هر فانی بود کونی دگر
These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.
نقل هر چیزی بود هم لایقش ** لایق گله بود هم سایقش
The carrying over of everything is just as befits it: what befits the herd is its drover.
وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است
At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).
بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض
Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?
بنگر اندر خانه و کاشانهها ** در مهندس بود چون افسانهها965
Look on houses and edifices: they were as tales in the (mind of) the architect.
آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش
Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—
از مهندس آن عرض و اندیشهها ** آلت آورد و ستون از بیشهها
(’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.
چیست اصل و مایهی هر پیشهای ** جز خیال و جز عرض و اندیشهای
What but some fancy and accident and idea is the origin and source of every handicraft?
جمله اجزای جهان را بیغرض ** درنگر حاصل نشد جز از عرض
Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.
اول فکر آخر آمد در عمل ** بنیت عالم چنان دان در ازل970
The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity.
میوهها در فکر دل اول بود ** در عمل ظاهر به آخر میشود
The fruits are first in the mind's thought, (but only) at the last do they become manifest actually:
چون عمل کردی شجر بنشاندی ** اندر آخر حرف اول خواندی
When you have done work (and) planted the tree—at the end (when the fruit appears) you read the first words.
گر چه شاخ و برگ و بیخش اول است ** آن همه از بهر میوه مرسل است
Although its boughs, leaves, and roots are first, (yet) all those are sent for the sake of the fruit.