امر آید در صور رو در رود ** باز هم از امرش مجرد می‌شود
(When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).
پس له الخلق و له الامرش بدان ** خلق صورت امر جان راکب بر آن
Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.
راکب و مرکوب در فرمان شاه ** جسم بر درگاه وجان در بارگاه
(Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.
چونک خواهد که آب آید در سبو ** شاه گوید جیش جان را که ارکبوا 80
When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”
باز جانها را چو خواند در علو ** بانگ آید از نقیبان که انزلوا
Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”
بعد ازین باریک خواهد شد سخن ** کم کن آتش هیزمش افزون مکن
The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,
تا نجوشد دیگهای خرد زود ** دیگ ادراکات خردست و فرود
Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.
پاک سبحانی که سیبستان کند ** در غمام حرفشان پنهان کنند
The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.
زین غمام بانگ و حرف و گفت و گوی ** پرده‌ای کز سیب ناید غیر بوی 85
From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent.
باری افزون کش تو این بو را به هوش ** تا سوی اصلت برد بگرفته گوش
At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.