کل يوم هو فی شأن بخوان ** مر و را بیکار و بیفعلی مدان
Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.
کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان
His least act, every day, is that He despatches three armies:
لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات
One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;
لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان
One army from the wombs to the Earth, that the world may be filled with male and female;
لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل3075
One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works.
این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز
This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.
صفت توحید
Description of Unification.
گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن
His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”
رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون
The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’
کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب
K and N are pulling like a noose, that they may draw non-existence into great affairs.
پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر3080
Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect.
گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد
Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.
آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این
Look at those two fellow-washermen: there is apparently a difference between that one and this:
آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش میکند
The one has thrown the cotton garments into the water, while the other partner is drying them.
باز او آن خشک را تر میکند ** گوییا ز استیزه ضد بر میتند
Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا3085
Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement.
هر نبی و هر ولی را مسلکی است ** لیک تا حق میبرد جمله یکی است
Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد
When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست
The course of this water is above the mill: its going into the mill is for your sakes.
چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند
Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست3090
The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:
میرود بیبانگ و بیتکرارها ** تحتها الأنهار تا گلزارها
It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
ای خدا جان را تو بنما آن مقام ** کاندر او بیحرف میروید کلام
O God, do Thou reveal to the soul that place where speech is growing without letters,
تا که سازد جان پاک از سر قدم ** سوی عرصهی دور پهنای عدم
That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—
عرصهای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا
An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.
تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم3095
(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.