تو مگو کاین مایه بیرون خون بود ** چون رود در ناف مشکی چون شود
Do not say, “This substance externally is blood: how should it become a musky perfume when it goes into the gland?”
تو مگو کاین مس برون بد محتقر ** در دل اکسیر چون گیرد گهر
Do not say, “This copper externally was despicable: how should it assume nobility in the heart (midst) of the elixir?”
اختیار و جبر در تو بد خیال ** چون در ایشان رفت شد نور جلال
In thee (the matter of) freewill and compulsion was a (mere) fancy, (but) when it went into them it became the light of (Divine) Majesty.
نان چو در سفره ست باشد آن جماد ** در تن مردم شود او روح شاد
When bread is (wrapped) in the tablecloth it is the inanimate thing (so-called), (but) in the human body it becomes the glad spirit (of life).
در دل سفره نگردد مستحیل ** مستحیلش جان کند از سلسبیل1475
It does not become transmuted in the heart of (within) the table-cloth: the (animal) soul transmutes it with (the water of) Salsabíl.
قوت جان است این ای راست خوان ** تا چه باشد قوت آن جان جان
O thou who readest aright, such is the power of the soul: what, then, must be the power of that Soul of soul?
گوشت پاره‌‌ی آدمی با عقل و جان ** می‌‌شکافد کوه را با بحر و کان
The piece of flesh which is Man, endowed witrh intelligence and soul, cleaves the mountain by means of sea (water-channel) and mine.
زور جان کوه کن شق حجر ** زور جان جان در انشق القمر
The strength of the mountain-riving soul is (shown in) the splitting of rocks; the strength of the Soul of soul in the moon was split asunder.
گر گشاید دل سر انبان راز ** جان به سوی عرش سازد ترک تاز
If the heart should open the lid of the wallet of (this) mystery, the soul would rush (in rapture) towards the highest heaven.
اضافت کردن آدم آن زلت را به خویشتن که ربنا ظلمناو اضافت کردن ابلیس گناه خود را به خدا که بما أغويتنی
How Adam imputed that fault (which he had committed) to himself, saying, “O Lord, we have done wrong,” and how Iblís imputed his own sin to God, saying, “Because Thou hast seduced me.”
کرد حق و کرد ما هر دو ببین ** کرد ما را هست دان پیداست این1480
Consider both the action of God and our action. Regard our action as existent. This is manifest.
گر نباشد فعل خلق اندر میان ** پس مگو کس را چرا کردی چنان
If the action of created beings be not in the midst (obviously existent), then say not to any one, “Why have you acted thus?
خلق حق افعال ما را موجد است ** فعل ما آثار خلق ایزد است
The creative act of God brings our actions into existence: our actions are the effects of the creative act of God.
ناطقی یا حرف بیند یا غرض ** کی شود یک دم محیط دو عرض
A rational being perceives either the letter (the outer sign) or the (inner) purpose (the spirit): how should he comprehend two accidents at once?
گر به معنی رفت شد غافل ز حرف ** پیش و پس یک دم نبیند هیچ طرف
If he goes (turns his mind) to the spirit, he becomes unheedful of the letter: no eye sees forward and backward at the same moment.
آن زمان که پیش بینی آن زمان ** تو پس خود کی ببینی این بدان1485
At the time when you look in front, how at the same time can you look behind you? Recognise this.
چون محیط حرف و معنی نیست جان ** چون بود جان خالق این هر دوان
Inasmuch as the soul does not comprehend (both) the letter and the spirit, how should the soul be the creator of them both?
حق محیط جمله آمد ای پسر ** وا ندارد کارش از کار دگر
O son, (only) God comprehends all: the (one) action does not hinder Him from the other action.
گفت شیطان که بما أغویتنی ** کرد فعل خود نهان دیو دنی
Satan said Because Thou hast seduced me: the vile Devil concealed his own act.
گفت آدم که ظلمنا نفسنا ** او ز فعل حق نبد غافل چو ما
Adam said We have done wrong unto ourselves: he was not, like us, unheedful of the action of God.
در گنه او از ادب پنهانش کرد ** ز آن گنه بر خود زدن او بر بخورد1490
From respect he concealed it (the action of God) in (regard to) the sin: by casting the sin upon himself he ate fruit (was blessed).
بعد توبه گفتش ای آدم نه من ** آفریدم در تو آن جرم و محن
After his repentance, He (God) said to him, “O Adam, did not I create in thee that sin and (those) tribulations?
نه که تقدیر و قضای من بد آن ** چون به وقت عذر کردی آن نهان
Was it not My foreordainment and destiny? How didst thou conceal that at the time of excusing thyself?”
گفت ترسیدم ادب نگذاشتم ** گفت هم من پاس آنت داشتم
He (Adam) said, “I was afraid, (so) I did not let respect go (did not fail to observe due respect).” He (God) said, “I too have observed it towards thee.”
هر که آرد حرمت او حرمت برد ** هر که آرد قند لوزینه خورد