Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?
می‌نگر در خود چنین جنگ گران ** پس چه مشغولی به جنگ دیگران
Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace?55
یا مگر زین جنگ حقت وا خرد ** در جهان صلح یک رنگت برد
That world is naught but everlasting and flourishing, because it is not composed of contraries.
آن جهان جز باقی و آباد نیست ** زانک آن ترکیب از اضداد نیست
This reciprocal destruction is inflicted by (every) contrary on its contrary: when there is no contrary, there is naught but everlastingness.
این تفانی از ضد آید ضد را ** چون نباشد ضد نبود جز بقا
He (God) who hath no like banished contraries from Paradise, saying, “Neither sun nor its contrary, intense cold, shall be there.”
نفی ضد کرد از بهشت آن بی‌نظیر ** که نباشد شمس و ضدش زمهریر
Colourlessness is the origin of colours, peaces are the origins of wars.
هست بی‌رنگی اصول رنگها ** صلحها باشد اصول جنگها
That world is the origin of this dolorous abode, union is the origin of every parting and separation.60
آن جهانست اصل این پرغم وثاق ** وصل باشد اصل هر هجر و فراق
Wherefore, sire, are we thus in opposition, and wherefore does unity give birth to these numbers?
این مخالف از چه‌ایم ای خواجه ما ** واز چه زاید وحدت این اعداد را
Because we are the branch and the four elements are the stock: in the branch the stock has brought its own nature into existence.
زانک ما فرعیم و چار اضداد اصل ** خوی خود در فرع کرد ایجاد اصل
(But) since the substance, (which is) the spirit, is beyond ramifications, its nature is not this (plurality); it is the nature of (the Divine) Majesty.
گوهر جان چون ورای فصلهاست ** خوی او این نیست خوی کبریاست