He (such a king) is seated inwardly (in spirit) amidst the rose-garden (of union with God); outwardly (in the body) he is acting as a hádí amongst his friends.
شسته در باطن میان گلستان ** ظاهر آحادی میان دوستان
The garden is going with him wherever he goes, but it is (always) being concealed from the people.
بوستان با او روان هر جا رود ** لیک آن از خلق پنهان می‌شود
The fruit is making entreaty, saying, “Eat of me”; the Water of Life is come, saying, “Drink of me.”
میوه‌ها لایه‌کنان کز من بچر ** آب حیوان آمده کز من بخور
Make a circuit of heaven without wing and pinion, like the sun and like the full-moon and like the new moon.1105
طوف می‌کن بر فلک بی‌پر و بال ** هم‌چو خورشید و چو بدر و چون هلال
Thou wilt be moving, like the spirit, and (there will be) no foot; thou wilt be eating a hundred dainties, and (there will be) none chewing a morsel.
چون روان باشی روان و پای نی ** می‌خوری صد لوت و لقمه‌خای نی
Neither will the leviathan, Pain, dash against thy ship, nor will ugliness appear in thee from dying.
نی‌نهنگ غم زند بر کشتیت ** نی پدید آید ز مردم زشتیت
Thou wilt be sovereign, army, and throne, all together: thou wilt be both the fortunate and Fortune.
هم تو شاه و هم تو لشکر هم تو تخت ** هم تو نیکوبخت باشی هم تو بخت
(Even) if thou art fortunate and a powerful monarch, (yet) Fortune is other than thou: one day Fortune goes,
گر تو نیکوبختی و سلطان زفت ** بخت غیر تست روزی بخت رفت
And thou art left destitute like beggars. Be thou thine own fortune, O elect one!1110
تو بماندی چون گدایان بی‌نوا ** دولت خود هم تو باش ای مجتبی
When thou art thine own fortune, O man of Reality, then how wilt thou, who art Fortune, lose thyself?
چون تو باشی بخت خود ای معنوی ** پس تو که بختی ز خود کی گم شوی
How wilt thou lose thyself, O man with goodly qualities, when thy Essence has become thy kingdom and riches?
تو ز خود کی گم شوی از خوش‌خصال ** چونک عین تو ترا شد ملک و مال
The rest of the story of Solomon, on whom be peace: how he built the Farther Mosque (the Temple of Solomon) by instruction and inspiration from God, (given to him) for wise purposes which He (only) knows; and how angels, demons, genies, and men lent visible aid.
بقیه‌ی عمارت کردن سلیمان علیه‌السلام مسجد اقصی را به تعلیم و وحی خدا جهت حکمتهایی کی او داند و معاونت ملایکه و دیو و پری و آدمی آشکارا
(God said) “O Solomon, build the Farther Mosque, the army of Bilqís has come into (has adopted) the (ritual) prayer.”
ای سلیمان مسجد اقصی بساز ** لشکر بلقیس آمد در نماز
When he laid the foundation of that Mosque, genies and men came and threw themselves into the work,
چونک او بنیاد آن مسجد نهاد ** جن و انس آمد بدن در کار داد
One party from love, and another company unwillingly, just as God’s servants (do) in the way of obedience (to Him).1115
یک گروه از عشق و قومی بی‌مراد ** هم‌چنانک در ره طاعت عباد
The folk (of the world) are (like) demons, and desire is the chain dragging them to shop and crops.
خلق دیوانند و شهوت سلسله ** می‌کشدشان سوی دکان و غله
This chain is (the result) of being afraid (of poverty) and crazed (with worldliness): do not regard these folk as unchained.
هست این زنجیر از خوف و وله ** تو مبین این خلق را بی‌سلسله
It drags them to earning and hunting; it drags them to the mine and the seas.
می‌کشاندشان سوی کسب و شکار ** می‌کشاندشان سوی کان و بحار
It drags them to good and to evil: God hath said, “On her neck a cord of palm-fibre.
می‌کشدشان سوی نیک و سوی بد ** گفت حق فی جیدها حبل المسد
We have put the cordon their necks: We have made the cord (to consist) of their natural dispositions.1120
قد جعلنا الحبل فی اعناقهم ** واتخذنا الحبل من اخلاقهم
There is none ever, (be he) defiled or (be he) recovered (from foul disease), but his fortune is on his neck