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4
1667-1691

  • But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
  • لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق

  • The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
  • هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او

  • The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
  • هست افزونی هر ذاتی دلیل ** کو بود حادث به علتها علیل

  • Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
  • تفسیر اوجس فی نفسه خیفة موسی قلنا لا تخف انک انت الا علی

  • Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.” 1670
  • گفت موسی سحر هم حیران‌کنیست ** چون کنم کین خلق را تمییز نیست

  • God said, “I will produce discernment, I will make the undiscerning mind able to perceive (the truth).
  • گفت حق تمییز را پیدا کنم ** عقل بی‌تمییز را بینا کنم

  • Howbeit they (the magicians) have raised up foam, like the sea, thou, O Moses, wilt prevail: fear not!”
  • گرچه چون دریا برآوردند کف ** موسیا تو غالب آیی لا تخف

  • Magic was glorious in its own time: when the rod became a dragon, those (magic arts) were disgraced.
  • بود اندر عهده خود سحر افتخار ** چون عصا شد مار آنها گشت عار

  • Every one pretends to excellence and elegance: the stone of Death is the touchstone for (these) elegances.
  • هر کسی را دعوی حسن و نمک ** سنگ مرگ آمد نمکها را محک

  • Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being. 1675
  • سحر رفت و معجزه‌ی موسی گذشت ** هر دو را از بام بود افتاد طشت

  • What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
  • بانگ طشت سحر جز لعنت چه ماند ** بانگ طشت دین به جز رفعت چه ماند

  • Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
  • چون محک پنهان شدست از مرد و زن ** در صف آ ای قلب و اکنون لاف زن

  • ’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
  • وقت لافستت محک چون غایبست ** می‌برندت از عزیزی دست دست

  • The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
  • قلب می‌گوید ز نخوت هر دمم ** ای زر خالص من از تو کی کمم

  • The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.” 1680
  • زر همی‌گوید بلی ای خواجه‌تاش ** لیک می‌آید محک آماده باش

  • The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
  • مرگ تن هدیه‌ست بر اصحاب راز ** زر خالص را چه نقصانست گاز

  • If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
  • قلب اگر در خویش آخربین بدی ** آن سیه که آخر شد او اول شدی

  • Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.
  • چون شدی اول سیه اندر لقا ** دور بودی از نفاق و از شقا

  • It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
  • کیمیای فضل را طالب بدی ** عقل او بر زرق او غالب بدی

  • Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken. 1685
  • چون شکسته‌دل شدی از حال خویش ** جابر اشکستگان دیدی به پیش

  • (When) it saw the end and became broken (contrite), it was at once bandaged by the Bone-setter.
  • عاقبت را دید و او اشکسته شد ** از شکسته‌بند در دم بسته شد

  • The (Divine) grace impelled the pieces of copper towards the elixir; the gilt (coin) remained deprived of (Divine) bounty.
  • فضل مسها را سوی اکسیر راند ** آن زراندود از کرم محروم ماند

  • O gilt one, do not make pretensions: recognise that thy purchaser will not (always) remain so blind.
  • ای زراندوده مکن دعوی ببین ** که نماند مشتریت اعمی چنین

  • The light of the place of congregation (at the Last Judgement) will cause their (the purchasers') eyes to see and will expose thy blindfolding (of them).
  • نور محشر چشمشان بینا کند ** چشم بندی ترا رسوا کند

  • Look at those who have seen the end: they are the amazement of souls and the envy of the eye. 1690
  • بنگر آنها را که آخر دیده‌اند ** حسرت جانها و رشک دیده‌اند

  • Look at those who have seen (only) the present: their inmost self is corrupt; they are radically decapitated (cut off from the Truth).
  • بنگر آنها را که حالی دیده‌اند ** سر فاسد ز اصل سر ببریده‌اند