ذم خورشید جهان ذم خودست ** که دو چشمم کور و تاریک به دست 10
To blame the Sun of the world is to blame one's self, for (it implies), “My eyes are blind and dark and bad.”
تو ببخشا بر کسی کاندر جهان ** شد حسود آفتاب کامران
Do thou pity any one in the world who has become envious of the fortunate Sun.
تو اندش پوشید هیچ از دیده‌ها ** وز طراوت دادن پوسیده‌ها
Can he ever mask it (the Sun) from (men's) eyes and (prevent it) from giving freshness to things rotten?
یا ز نور بی‌حدش توانند کاست ** یا به دفع جاه او توانند خاست
Or can they diminish its infinite light or rise in resistance to its power?
هر کسی کو حاسد کیهان بود ** آن حسد خود مرگ جاویدان بود
Whosoever is envious of (him who is) the World—verily, that envy is everlasting death.
قدر تو بگذشت از درک عقول ** عقل اندر شرح تو شد بوالفضول 15
Thy dignity hath transcended intellectual apprehension: in describing thee the intellect has become an idle fool.
گر چه عاجز آمد این عقل از بیان ** عاجزانه جنبشی باید در آن
(Yet), although this intellect is too weak to declare (what thou art), one must weakly make a movement (attempt) in that (direction).
ان شیا کله لا یدرک ** اعلموا ان کله لا یترک
Know that when the whole of a thing is unattainable the whole of it is not (therefore to be) relinquished.
گر نتانی خورد طوفان سحاب ** کی توان کردن بترک خورد آب
If you cannot drink (all) the flood-rain of the clouds, (yet) how can you give up water-drinking?
راز را گر می‌نیاری در میان ** درکها را تازه کن از قشر آن
If thou wilt not communicate the mystery, (at least) refresh (our) apprehensions with the husk thereof.
نطقها نسبت به تو قشرست لیک ** پیش دیگر فهمها مغزست نیک 20
(My) spoken words are (only) a husk in relation to thee, but they are a good kernel for other understandings.
آسمان نسبت به عرش آمد فرود ** ورنه بس عالیست سوی خاک‌تود
The sky is low in relation to the empyrean; else, in respect of the earth-mound, it is exceedingly high.
من بگویم وصف تو تا ره برند ** پیش از آن کز فوت آن حسرت خورند
I will tell thy description in order that they (my hearers) may take their way (towards thee) ere they grieve at the loss of that (opportunity).
نور حقی و به حق جذاب جان ** خلق در ظلمات وهم‌اند و گمان
Thou art the Light of God and a mighty drawer of the soul to God. His creatures are in the darkness of vain imagination and opinion.
شرط تعظیمست تا این نور خوش ** گردد این بی‌دیدگان را سرمه‌کش
Reverence is the necessary condition for this goodly Light to bestow a salve on these sightless ones.
نور یابد مستعد تیزگوش ** کو نباشد عاشق ظلمت چو موش 25
The ready sharp-eared man gains the Light—he who is not in love with darkness like a mouse.
سست‌چشمانی که شب جولان کنند ** کی طواف مشعله‌ی ایمان کنند
The weak-eyed (bat-like) ones that go about at night, how shall they make a circuit round the Cresset of the Faith?
نکته‌های مشکل باریک شد ** بند طبعی که ز دین تاریک شد
Difficult subtle points of disputation are the chains of (hold in bondage) the nature that has become dark (blind) to the (true) Religion.
تا بر آراید هنر را تار و پود ** چشم در خورشید نتواند گشود
So long as he (such an one) decks out the warp and woof of (his own) cleverness, he cannot open his eyes to the Sun.
هم‌چو نخلی برنیارد شاخها ** کرده موشانه زمین سوراخها
He does not lift up branches (to the sky) like a date-palm: he has bored holes in the earth after the fashion of mice.
چار وصفست این بشر را دل‌فشار ** چارمیخ عقل گشته این چهار 30
This humankind have four heart-oppressing qualities: these four have become the gibbet of Reason.
تفسیر خذ اربعة من الطیر فصرهن الیک
Commenting on “Take four birds and turn them towards thee.”
تو خلیل وقتی ای خورشیدهش ** این چهار اطیار ره‌زن را بکش
O thou whose intelligence is (resplendent) as the Sun, thou art the Khalíl (Abraham) of the time: kill these four birds that infest the Way,
زانک هر مرغی ازینها زاغ‌وش ** هست عقل عاقلان را دیده‌کش
Because each of them, crow-like, is plucking the eye from the intellect of the intelligent.
چار وصف تن چو مرغان خلیل ** بسمل ایشان دهد جان را سبیل
The four bodily qualities resemble the birds of Khalíl: their slaughter makes way for the soul (to ascend).
ای خلیل اندر خلاص نیک و بد ** سر ببرشان تا رهد پاها ز سد
O Khalíl, in (accomplishing) the deliverance of good and bad (alike), cut off their heads that the feet (of the people) may escape from the barrier (which confines them).