از خرد غافل شود بر بد تند ** بعد آن عقلش ملامت می‌کند
He (some one) pays no heed to his intellect and embarks on evil; afterwards his intellect rebukes him.
تو شدی غافل ز عقلت عقل نی ** کز حضورستش ملامت کردنی
You forgot your intellect, your intellect did not (forget you), since that act of rebuke is the result of its presence (attention).
گر نبودی حاضر و غافل بدی ** در ملامت کی ترا سیلی زدی
If it had not been present (attentive) and had been heedless, how should it have slapped you in rebuke?
ور ازو غافل نبودی نفس تو ** کی چنان کردی جنون و تفس تو
And if your carnal soul had not been inattentive to it, how should your madness and heat have acted thus?
پس تو و عقلت چو اصطرلاب بود ** زین بدانی قرب خورشید وجود3685
Hence you and your intellect are like the astrolabe: by this means you may know the nearness of the Sun of existence.
قرب بی‌چونست عقلت را به تو ** نیست چپ و راست و پس یا پیش رو
Your intellect is indescribably near to you: it is neither to the left nor to the right nor behind nor in front.
قرب بی‌چون چون نباشد شاه را ** که نیابد بحث عقل آن راه را
How (then) should not the King be indescribably near? for intellectual search cannot find the way (to Him).
نیست آن جنبش که در اصبع تراست ** پیش اصبع یا پسش یا چپ و راست
The motion that you have in your finger is not in front of your finger or behind it or to the left or to the right.
وقت خواب و مرگ از وی می‌رود ** وقت بیداری قرینش می‌شود
At the time of sleep and death it (the motion) goes from it (the finger); at the time of waking it rejoins it.
از چه ره می‌آید اندر اصبعت ** که اصبعت بی او ندارد منفعت3690
By what way doth it come into your finger, (that motion) without which your finger hath no use?
نور چشم و مردمک در دیده‌ات ** از چه ره آمد به غیر شش جهت
The light of the eye and pupil, by what other way than the six directions doth it come into your eye?
عالم خلقست با سوی و جهات ** بی‌جهت دان عالم امر و صفات
The world of creation is endued with (diverse) quarters and directions, (but) know that the world of the (Divine) Command and Attributes is without (beyond) direction.
بی‌جهت دان عالم امر ای صنم ** بی‌جهت‌تر باشد آمر لاجرم
Know, O beloved, that the world of the Command is without direction: of necessity the Commander is (even) more without direction.
بی‌جهت بد عقل و علام البیان ** عقل‌تر از عقل و جان‌تر هم ز جان
The intellect was (ever) without direction, and the Knower of the exposition is more intelligent than intellect and more spiritual even than spirit.
بی‌تعلق نیست مخلوقی بدو ** آن تعلق هست بی‌چون ای عمو3695
No created being is unconnected with Him: that connexion, O uncle, is indescribable,
زانک فصل و وصل نبود در روان ** غیر فصل و وصل نندیشد گمان
Because in the spirit there is no separating and uniting, while (our) thought cannot think except of separating and uniting.
غیر فصل و وصل پی بر از دلیل ** لیک پی بردن بننشاند غلیل
Pursue that which is without separation and union by (aid of) a spiritual guide; but the pursuit will not allay your thirst.
پی پیاپی می‌بر ار دوری ز اصل ** تا رگ مردیت آرد سوی وصل
(Yet) pursue incessantly, if you are far from the Source, that the vein of (true) manhood (in you) may bring you to the attainment (of your desire).
این تعلق را خرد چون ره برد ** بسته‌ی فصلست و وصلست این خرد
How should the intellect find the way to this connexion? This intellect is in bondage to separation and union.
زین وصیت کرد ما را مصطفی ** بحث کم جویید در ذات خدا3700
Hence Mustafá (Mohammed) enjoined us, saying, “Do not seek to investigate the Essence of God.”
آنک در ذاتش تفکر کردنیست ** در حقیقت آن نظر در ذات نیست
(As regards) that One whose Essence is an object of thought, in reality the (thinker's) speculation is not concerning the Essence.
هست آن پندار او زیرا به راه ** صد هزاران پرده آمد تا اله
It is (only) his (false) opinion, because on the way to God there are a hundred thousand veils.
هر یکی در پرده‌ای موصول خوست ** وهم او آنست که آن خود عین هوست
Every one is naturally attached to some veil and judges that it is in sooth the identity (‘ayn) of Him.
پس پیمبر دفع کرد این وهم از او ** تا نباشد در غلط سوداپز او
Therefore the Prophet banished this (false) judgement from him (the thinker), lest he should be conceiving in error a vain imagination.
وانکه اندر وهم او ترک ادب ** بی‌ادب را سرنگونی داد رب3705
And (as for) him in whose judgement (conception of God) there is irreverence, the Lord hath doomed the irreverent to fall headlong.