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انگبین گر پای کم آرد ز خل ** آیند آن اسکنجبین اندر خلل
- If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.
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قوم بر وی سرکهها میریختند ** نوح را دریا فزون میریخت قند 20
- The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah.
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قند او را بد مدد از بحر جود ** پس ز سرکهی اهل عالم میفزود
- His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
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واحد کالالف کی بود آن ولی ** بلک صد قرنست آن عبدالعلی
- Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
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خم که از دریا درو راهی شود ** پیش او جیحونها زانو زند
- The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
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خاصه این دریا که دریاها همه ** چون شنیدند این مثال و دمدمه
- Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—
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شد دهانشان تلخ ازین شرم و خجل ** که قرین شد نام اعظم با اقل 25
- Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least.
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در قران این جهان با آن جهان ** این جهان از شرم میگردد جهان
- At the conjunction of this world with yonder world this world is recoiling in shame.
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این عبارت تنگ و قاصر رتبتست ** ورنه خس را با اخص چه نسبتست
- This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
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زاغ در رز نعرهی زاغان زند ** بلبل از آواز خوش کی کم کند
- (If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
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پس خریدارست هر یک را جدا ** اندرین بازار یفعل ما یشا
- Every one, then, has his separate customer in this bazaar of He doeth what He pleases.
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نقل خارستان غذای آتش است ** بوی گل قوت دماغ سرخوش است 30
- The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain.
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گر پلیدی پیش ما رسوا بود ** خوک و سگ را شکر و حلوا بود
- If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
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گر پلیدان این پلیدیها کنند ** آبها بر پاک کردن میتنند
- If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
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گرچه ماران زهرافشان میکنند ** ورچه تلخانمان پریشان میکنند
- Though the snakes are scattering venom and though the sour people are making us distressed,
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نحلها بر کو و کندو و شجر ** مینهند از شهد انبار شکر
- (Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
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زهرها هرچند زهری میکنند ** زود تریاقاتشان بر میکنند 35
- However much the venoms show venomousness, the antidotes quickly root them out.
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این جهان جنگست کل چون بنگری ** ذره با ذره چو دین با کافری
- When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
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آن یکی ذره همی پرد به چپ ** وآن دگر سوی یمین اندر طلب
- One mote is flying to the left, and another to the right in search.
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ذرهای بالا و آن دیگر نگون ** جنگ فعلیشان ببین اندر رکون
- One mote (flies) up and another down: in their inclination (movement) behold actual strife.
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جنگ فعلی هست از جنگ نهان ** زین تخالف آن تخالف را بدان
- The actual strife is the result of the hidden strife: know that that discord springs from this discord.
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ذرهای کان محو شد در آفتاب ** جنگ او بیرون شد از وصف و حساب 40
- The strife of the mote that has been effaced in the sun is beyond description and calculation.
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چون ز ذره محو شد نفس و نفس ** جنگش اکنون جنگ خورشیدست بس
- Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
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رفت از وی جنبش طبع و سکون ** از چه از انا الیه راجعون
- (Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.
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ما به بحر تو ز خود راجع شدیم ** وز رضاع اصل مسترضع شدیم
- We have returned from ourselves to Thy sea and have sucked from the source that suckled us.