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2
1094-1118

  • And (as) from the conjunction of earth with rains (there are produced) fruits and greenery and sweet herbs;
  • و ز قران خاک با بارانها ** میوه‏ها و سبزه و ریحانها

  • And (as) from the conjunction of green things (plants and verdant spots) with man (there is produced) joy of heart and carelessness and happiness; 1095
  • و ز قران سبزه‏ها با آدمی ** دل خوشی و بی‏غمی و خرمی‏

  • And (as) from the conjunction of happiness with our souls are born our goodness and beneficence.
  • وز قران خرمی با جان ما ** می‏بزاید خوبی و احسان ما

  • Our bodies become capable of eating and drinking when our desire for recreation (in the open air) is satisfied.
  • قابل خوردن شود اجسام ما ** چون بر آید از تفرج کام ما

  • Redness of countenance is (derived) from the conjunction of blood (with the face); blood is (derived) from the beautiful rose-coloured sun.
  • سرخ رویی از قران خون بود ** خون ز خورشید خوش گلگون بود

  • Redness is the best of (all) colours, and that is (born) of the sun and is arriving (to us) from it.
  • بهترین رنگها سرخی بود ** و آن ز خورشید است و از وی می‏رسد

  • Every land that has been conjoined with Saturn has become nitrous and is not the place for sowing. 1100
  • هر زمینی کان قرین شد با زحل ** شوره گشت و کشت را نبود محل‏

  • Through concurrence power comes into action, as (in the case of) the conjunction of the Devil with hypocrites.
  • قوت اندر فعل آید ز اتفاق ** چون قران دیو با اهل نفاق‏

  • These spiritual truths without (possessing) any (worldly) pomp and grandeur, have pomp and grandeur from the Ninth Heaven.
  • این معانی راست از چرخ نهم ** بی‏همه طاق و طرم طاق و طرم‏

  • The pomp and grandeur belonging to (the world of) creation is a borrowed (adventitious) thing; the pomp and grandeur belonging to the (world of) Command is an essential thing.
  • خلق را طاق و طرم عاریت است ** امر را طاق و طرم ماهیت است‏

  • For the sake of (earthly) pomp and grandeur they endure abasement; in the hope of glory they are happy in (their) abasement.
  • از پی طاق و طرم خواری کشند ** بر امید عز در خواری خوشند

  • In the hope of a ten days' (transient) glory (full) of annoyance, they have made their necks, from anxiety, (thin) as a spindle. 1105
  • بر امید عز ده روزه‏ی خدوک ** گردن خود کرده‏اند از غم چو دوک‏

  • How do not they come to this place where I am?—for in this (spiritual) glory I am the shining Sun.
  • چون نمی‏آیند اینجا که منم ** کاندر این عز آفتاب روشنم‏

  • The rising-place of the sun is the pitch-coloured tower (of heaven), (but) my Sun is beyond (all) rising-places.
  • مشرق خورشید برج قیرگون ** آفتاب ما ز مشرقها برون‏

  • His “rising-place” (is only) in relation to His motes: His essence neither rose nor set.
  • مشرق او نسبت ذرات او ** نه بر آمد نه فرو شد ذات او

  • I who am left behind (surpassed in eminence) by His motes am (nevertheless) in both worlds a sun without shadow.
  • ما که واپس ماند ذرات وی‏ایم ** در دو عالم آفتابی بی‏فی‏ایم‏

  • Still, I am revolving round the Sun—’tis wonderful; the cause of this is the majesty of the Sun. 1110
  • باز گرد شمس می‏گردم عجب ** هم ز فر شمس باشد این سبب‏

  • The Sun is acquainted with (all secondary) causes; at the same time the cord of (all secondary) causes is severed from Him.
  • شمس باشد بر سببها مطلع ** هم از او حبل سببها منقطع‏

  • Hundreds of thousands of times have I cut off (abandoned) hope—of whom? Of the Sun? Do you believe this?
  • صد هزاران بار ببریدم امید ** از که از شمس این شما باور کنید

  • Do not believe of me that I can endure to be without the Sun, or the fish to be without water;
  • تو مرا باور مکن کز آفتاب ** صبر دارم من و یا ماهی ز آب‏

  • And if I become despairing, my despair is the objective manifestation of the Sun's  work, O goodly (friend).
  • ور شوم نومید نومیدی من ** عین صنع آفتاب است ای حسن‏

  • 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