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3
2121-2130

  • مدح تو گویم برون از پنج و هفت ** بر نویس اکنون دقوقی پیش رفت
  • I sing thy praise outside of the five (senses) and the seven (heavens). Now write “Daqúqí went forward.”

  • پیش رفتن دقوقی به امامت آن قوم
  • How Daqúqí went forward to lead that company (in prayer).

  • در تحیات و سلام الصالحین ** مدح جمله‌ی انبیا آمد عجین
  • In the salutations and benedictions addressed to the righteous (saints) praise of all the prophets is blended.

  • مدحها شد جملگی آمیخته ** کوزه‌ها در یک لگن در ریخته
  • The praises are all commingled (and united): the jugs are poured into one basin.

  • زانک خود ممدوح جز یک بیش نیست ** کیشها زین روی جز یک کیش نیست
  • Inasmuch as the object of praise Himself is not more than One, from this point of view (all) religions are but one religion.

  • دان که هر مدحی بنور حق رود ** بر صور و اشخاص عاریت بود 2125
  • Know that every praise goes (belongs) to the Light of God and is (only) lent to (created) forms and persons.

  • مدحها جز مستحق را کی کنند ** لیک بر پنداشت گم‌ره می‌شوند
  • How should folk praise (any one) except Him who (alone) has the right (to be praised)?—but they go astray on (the ground of) a vain fancy.

  • همچو نوری تافته بر حایطی ** حایط آن انوار را چون رابطی
  • The Light of God in relation to phenomena is as a light shining upon a wall—the wall is a link (focus) for these splendours:

  • لاجرم چون سایه سوی اصل راند ** ضال مه گم کرد و ز استایش بماند
  • Necessarily, when the reflexion moved towards its source, he who had gone astray lost the moon and ceased from praise;

  • یا ز چاهی عکس ماهی وا نمود ** سر بچه در کرد و آن را می‌ستود
  • Or (again) a reflexion of the moon appeared from a well, and he (the misguided one) put his head into the well and was praising that same (reflexion):

  • در حقیقت مادح ماهست او ** گرچه جهل او بعکسش کرد رو 2130
  • In truth he is a praiser of the moon, although his ignorance has turned its face towards its (the moon's) reflexion.