How should the objective manifestation of the work be cut off from the very self of the Worker? How should any object of (contingent) being pasture on (derive existence from) aught but (Absolute) Being?1115
عین صنع از نفس صانع چون برد ** هیچ هست از غیر هستی چون چرد
All (contingent) beings pasture on this Meadow, whether they be Buráq or Arab horses or even asses;
جمله هستیها از این روضه چرند ** گر براق و تازیان ور خود خرند
And he that has not regarded (all) becomings (movements and changes) as (proceeding) from that Sea, at every instant turns his face towards a new point of orientation.
و انکه گردشها از آن دریا ندید ** هر دم آرد رو به صحرایی جدید
He has drunk salt water from the sweet Sea, so that the salt water has made him blind.
او ز بحر عذب آب شور خورد ** تا که آب شور او را کور کرد
The Sea is saying, “Drink of my water with the right hand, O blind one, that thou mayst gain sight.”
بحر میگوید به دست راست خور ** ز آب من ای کور تا یابی بصر
Here “the right hand” is right opinion, which knows concerning (both) good and evil whence they are.1120
هست دست راست اینجا ظن راست ** کاو بداند نیک و بد را کز کجاست
O lance, there is a Lancer, so that sometimes thou becomest straight, sometimes (bent) double.
نیزه گردانی است ای نیزه که تو ** راست میگردی گهی گاهی دو تو
Through love of Shams-i Dín (the Sun of the Religion) I am without claws (powerless); else I would make that blind one see.
ما ز عشق شمس دین بیناخنیم ** ور نه ما آن کور را بینا کنیم
Hark, O Light of the Truth, Husámu’ddín, do thou speedily heal him, to the confusion of the eye of the envious;
هان ضیاء الحق حسام الدین تو زود ** داروش کن کوری چشم حسود
(Heal him with) the quick-acting tutty of majesty, the darkness-killing remedy of the recalcitrant,