دست چه بود خود سرش را بر کند ** آن سری کز جهل سرها می‌کند
What of the hand? It (the sword) rends off even its (the tongue's) head—the head that from ignorance puts forth many a head (of pride and self-conceit).
این به تقدیر سخن گفتم ترا ** ورنه خود دستش کجا و آن کجا510
I have said this to you, speaking hypothetically; otherwise, indeed, how far is its hand from being able to do that!
خاله را خایه بدی خالو شدی ** این به تقدیر آمدست ار او بدی
Materterae si testiculi essent, ea avunculus esset: this is hypothetical—“if there were.” [(If) in regard to a maternal aunt there were testicles, she would would be a maternal uncle: this is hypothetical—“if there were.”]
از زبان تا چشم کو پاک از شکست ** صد هزاران ساله گویم اندکست
(If) I say that between the tongue and the eye that is free from doubt there is a hundred thousand years' (journey), ’tis little (in comparison with the reality).
هین مشو نومید نور از آسمان ** حق چو خواهد می‌رسد در یک زمان
Now come, do not despair! When God wills, light arrives from heaven in a single moment.
صد اثر در کانها از اختران ** می‌رساند قدرتش در هر زمان
At every instant His power causes a hundred influences from the stars to reach the (subterranean) mines.
اختر گردون ظلم را ناسخست ** اختر حق در صفاتش راسخست515
The star (planet) of heaven deletes the darkness; the star of God is fixed in His Attributes.
چرخ پانصد ساله راه ای مستعین ** در اثر نزدیک آمد با زمین
O thou that seekest help, the celestial sphere, (at a distance) of five hundred years' journey, is in effect nigh unto the earth.
سه هزاران سال و پانصد تا زحل ** دم بدم خاصیتش آرد عمل
’Tis (a journey of) three thousand five hundred years to Saturn; (yet) his special property acts incessantly (upon the earth).
در همش آرد چو سایه در ایاب ** طول سایه چیست پیش آفتاب
He (God) rolls it up like a shadow at the return (of the sun): in the sun's presence what is (what avails) the length of the shadow?
وز نفوس پاک اختروش مدد ** سوی اخترهای گردون می‌رسد
And from the pure star like souls replenishment is ever coming to the stars of heaven.
ظاهر آن اختران قوام ما ** باطن ما گشته قوام سما520
The outward (aspect) of those stars is our ruler, (but) our inward (essence) has become the ruler of the sky.
در بیان آنک حکما گویند آدمی عالم صغریست و حکمای اللهی گویند آدمی عالم کبریست زیرا آن علم حکما بر صورت آدمی مقصور بود و علم این حکما در حقیقت حقیقت آدمی موصول بود
Explaining that (while) philosophers say that Man is the microcosm, theosophists say that Man is the macrocosm, the reason being that philosophy is confined to the phenomenal form of Man, whereas theosophy is connected with the essential truth of his true nature.
پس به صورت عالم اصغر توی ** پس به معنی عالم اکبر توی
Therefore in form thou art the microcosm, therefore in reality thou art the macrocosm.
ظاهر آن شاخ اصل میوه است ** باطنا بهر ثمر شد شاخ هست
Externally the branch is the origin of the fruit; intrinsically the branch came into existence for the sake of the fruit.
گر نبودی میل و اومید ثمر ** کی نشاندی باغبان بیخ شجر
If there had not been desire and hope of the fruit, how should the gardener have planted the root of the tree?
پس به معنی آن شجر از میوه زاد ** گر به صورت از شجر بودش ولاد
Therefore in reality the tree was born of the fruit, (even) if in appearance it (the fruit) was generated by the tree.
مصطفی زین گفت که آدم و انبیا ** خلف من باشند در زیر لوا525
Hence Mustafá (Mohammed) said, “Adam and the (other) prophets are (following) behind me under (my) banner.”
بهر این فرموده است آن ذو فنون ** رمز نحن اخرون السابقون
For this reason that master of (all) sorts of knowledge has uttered the allegorical saying, “We are the last and the foremost.”
گر بصورت من ز آدم زاده‌ام ** من به معنی جد جد افتاده‌ام
(That is to say), “If in appearance I am born of Adam, in reality I am the forefather of (every) forefather,
کز برای من بدش سجده‌ی ملک ** وز پی من رفت بر هفتم فلک
Since the worship of the angels was (rendered) to him for my sake, and he ascended to the Seventh Heaven on my account.
پس ز من زایید در معنی پدر ** پس ز میوه زاد در معنی شجر
Therefore in reality the Father (Adam) was born of me, therefore in reality the tree was born of the fruit.”
اول فکر آخر آمد در عمل ** خاصه فکری کو بود وصف ازل530
The thought (idea), which is first, comes last into actuality, in particular the thought that is eternal.
حاصل اندر یک زمان از آسمان ** می‌رود می‌آید ایدر کاروان
To sum up, in a single moment the caravan is going from Heaven and coming here.
نیست بر این کاروان این ره دراز ** کی مفازه زفت آید با مفاز
This way is not long for this caravan: how should the desert show itself formidable to him who has been granted success (by God)?
دل به کعبه می‌رود در هر زمان ** جسم طبع دل بگیرد ز امتنان
The heart (spirit) is faring to the Ka‘ba at every moment, and through (Divine) bounty the body assumes the nature of the heart.