You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات
The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات
Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر
When your head is at the bottom of the river, how will your eye fall on the colour of the water?
چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت
And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange).2815
ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر
The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان
If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب
Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
هم گناهی کرده باشد آن وزیر ** بیسبب نبود تغیر ناگزیر
He that has been a police inspector from the first—to him that (office) has been fortune and livelihood from the beginning;
آن که ز اول محتسب بد خود و را ** بخت و روزی آن بده ست از ابتدا
But he that was first the king's vizier—evil-doing is the cause of making him a police inspector.2820
لیک آن کاول وزیر شه بده ست ** محتسب کردن سبب فعل بد است