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1
1120-1144

  • جان ز پیدایی و نزدیکی است گم ** چون شکم پر آب و لب خشکی چو خم‌‌ 1120
  • The Spirit is lost (to view) because of its being so manifest and near: how, having thy belly full of water, art thou dry-lipped like a jar?

  • کی ببینی سرخ و سبز و فور را ** تا نبینی پیش از این سه نور را
  • How wilt thou see red and green and russet, unless before (seeing) these three (colours) thou see the light?

  • لیک چون در رنگ گم شد هوش تو ** شد ز نور آن رنگها رو پوش تو
  • But since thy mind was lost (absorbed) in (perception of) the colour, those colours became to thee a veil from (debarred thee from contemplating) the light.

  • چون که شب آن رنگها مستور بود ** پس بدیدی دید رنگ از نور بود
  • Inasmuch as at night those colours were hidden, thou sawest that thy vision of the colour was (derived) from the light.

  • نیست دید رنگ بی‌‌نور برون ** همچنین رنگ خیال اندرون‌‌
  • There is no vision of colour without the external light: even so it is with the colour of inward phantasy.

  • این برون از آفتاب و از سها ** و اندرون از عکس انوار علی‌‌ 1125
  • This outward (light) is (derived) from the sun and from Suhá, while the inward (light) is from the reflexion of the beams of (Divine) Glory.

  • نور نور چشم خود نور دل است ** نور چشم از نور دلها حاصل است‌‌
  • The light which gives light to the eye is in truth the light of the heart: the light of the eye is produced by the light of hearts.

  • باز نور نور دل نور خداست ** کاو ز نور عقل و حس پاک و جداست‌‌
  • Again, the light which gives light to the heart is the Light of God, which is pure and separate from the light of intellect and sense.

  • شب نبد نوری ندیدی رنگها ** پس به ضد نور پیدا شد ترا
  • At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness).

  • دیدن نور است آن گه دید رنگ ** وین به ضد نور دانی بی‌‌درنگ‌‌
  • (First) comes the seeing of light, then the seeing of colour; and this thou knowest immediately by the opposite of light (darkness).

  • رنج و غم را حق پی آن آفرید ** تا بدین ضد خوش دلی آید پدید 1130
  • God created pain and sorrow for the purpose that happiness might be made manifest by means of this opposite.

  • پس نهانیها به ضد پیدا شود ** چون که حق را نیست ضد پنهان بود
  • Hidden things, then, are manifested by means of their opposite; since God hath no opposite, He is hidden;

  • که نظر بر نور بود آن گه به رنگ ** ضد به ضد پیدا بود چون روم و زنگ‌‌
  • For the sight fell (first) on the light, then on the colour: opposite is made manifest by opposite, like Greeks and Ethiopians.

  • پس به ضد نور دانستی تو نور ** ضد ضد را می‌‌نماید در صدور
  • Therefore thou knewest light by its opposite: opposite reveals opposite in (the process of) coming forth.

  • نور حق را نیست ضدی در وجود ** تا به ضد او را توان پیدا نمود
  • The Light of God hath no opposite in (all) existence, that by means of that opposite it should be possible to make Him manifest:

  • لاجرم أبصارنا لا تدرکه ** و هو یدرک بین تو از موسی و که‌‌ 1135
  • Necessarily (therefore) our eyes do not perceive Him, though He perceives (us): see this (fact) from (the case of) Moses and the mountain (Sinai).

  • صورت از معنی چو شیر از بیشه دان ** یا چو آواز و سخن ز اندیشه دان‌‌
  • Know that form springs from spirit (reality) as the lion from the jungle, or as voice and speech from thought.

  • این سخن و آواز از اندیشه خاست ** تو ندانی بحر اندیشه کجاست‌‌
  • This speech and voice arose from thought; thou knowest not where is the sea of thought,

  • لیک چون موج سخن دیدی لطیف ** بحر آن دانی که باشد هم شریف‌‌
  • But since thou hast seen that the waves of speech are fair, thou knowest that their sea also is noble.

  • چون ز دانش موج اندیشه بتاخت ** از سخن و آواز او صورت بساخت‌‌
  • When the waves of thought sped on from (the sea of) Wisdom, it (Wisdom) made (for them) the form of speech and voice.

  • از سخن صورت بزاد و باز مرد ** موج خود را باز اندر بحر برد 1140
  • The form was born of the Word and died again, the wave drew itself back into the sea.

  • صورت از بی‌‌صورتی آمد برون ** باز شد که إنا إليه راجعون‌‌
  • The form came forth from Formlessness and went back (thither), for Verily unto Him are we returning.

  • پس ترا هر لحظه مرگ و رجعتی است ** مصطفی فرمود دنیا ساعتی است‌‌
  • Every instant, then, thou art dying and returning: Mustafá declared that this world is (but) a moment.

  • فکر ما تیری است از هو در هوا ** در هوا کی پاید آید تا خدا
  • Our thought is an arrow (shot) from Him (Hú) into the air (hawá): how should it stay in the air? It comes (back) to God.

  • هر نفس نو می‌‌شود دنیا و ما ** بی‌‌خبر از نو شدن اندر بقا
  • Every moment the world is renewed, and we are unaware of its being renewed whilst it remains (the same in appearance).