That celestial peacock went to Heaven, when the scent (intimation) of Heaven reached him from invisible messengers.
رفت آن طاوس عرشی سوی عرش ** چون رسید از هاتفانش بوی عرش
Although his shadow was the refuge of people (seeking protection), the Sun rolled it up very quickly.
سایهاش گرچه پناه خلق بود ** در نوردید آفتابش زود زود
He pushed off his boat from this beach the day before yesterday: the Khwája had become sated with this house of sorrow.”3120
راند او کشتی ازین ساحل پریر ** گشته بود آن خواجه زین غمخانه سیر
The (poor) man shrieked and fell senseless: you would say that he too had given up the ghost (and followed) on the heels (of his friend).
نعرهای زد مرد و بیهوش اوفتاد ** گوییا او نیز در پی جان بداد
Then they threw julep and water on his face: his fellow-travellers wept and bewailed his plight.
پس گلاب و آب بر رویش زدند ** همرهان بر حالتش گریان شدند
He remained unconscious till nightfall, and then his soul returned, half-dead, from the Unseen.
تا به شب بیخویش بود و بعد از آن ** نیم مرده بازگشت از غیب جان
How the poor stranger was informed of the Inspector's death and begged God to pardon him for having relied upon a created being and having rested his hopes upon the bounty of a created being; and how he remembered the blessings he had received from God, and turned to God and repented of his sin: “then those who disbelieve equal (Him with others).”
باخبر شدن آن غریب از وفات آن محتسب و استغفار او از اعتماد بر مخلوق و تعویل بر عطای مخلوق و یاد نعمتهای حق کردنش و انابت به حق از جرم خود ثم الذین کفروا بربهم یعدلون
When he came to his senses, he said, “O Maker, I am a sinner: I was setting my hopes on (Thy) creatures.
چون به هوش آمد بگفت ای کردگار ** مجرمم بودم به خلق اومیدوار
Though the Khwája had shown great generosity, (yet) that was never a match for Thy bounty.3125
گرچه خواجه بس سخاوت کرده بود ** هیچ آن کفو عطای تو نبود
He gave the cap, but Thou the head filled with intelligence; he gave the coat, but Thou the tall figure and stature (of its wearer).
او کله بخشید و تو سر پر خرد ** او قبا بخشید و تو بالا و قد
He gave me gold, but Thou the hand that counts gold; he gave me the beast for riding, but Thou the mind that rides it.
او زرم داد و تو دست زرشمار ** او ستورم داد و تو عقل سوار
The Khwája gave me the candle, but Thou the cool (bright and cheerful) eye; the Khwája gave me the dessert, but Thou the food-receiving (stomach).
خواجه شمعم دادو تو چشم قریر ** خواجه نقلم داد و تو طعمهپذیر
He gave me the stipend, but Thou life and animate existence; his promise was gold, but Thy promise the pure things (of the spirit).
او وظیفه داد و تو عمر و حیات ** وعدهاش زر وعدهی تو طیبات
He gave me a house, but Thou the sky and the earth: in Thy house he and a hundred like him (grow) fat.3130
او وثاقم داد و تو چرخ و زمین ** در وثاقت او و صد چون او سمین
Gold is Thine: he did not create gold. Bread is Thine: bread came to him from Thee.
زر از آن تست زر او نافرید ** نان از آن تست نان از تش رسید
Thou also gavest him generosity and pity, and his joy was increased by (showing) that generosity.
آن سخا و رحم هم تو دادیش ** کز سخاوت میفزودی شادیش
I made him my qibla (object of desire): I let the original qibla-Maker fall (into neglect).”
من مرورا قبلهی خود ساختم ** قبلهساز اصل را انداختم
Where were we when the Judge of Judgement (Day) was sowing reason in the water and clay (of Adam)?—
ما کجا بودیم کان دیان دین ** عقل میکارید اندر آب و طین
Since (’twas for us that) He was producing the sky from non-existence and spreading this carpet of earth,3135
چون همی کرد از عدم گردون پدید ** وین بساط خاک را میگسترید
And making lamps of the stars, and of the (four) natural properties a lock together with the keys (to open it).
ز اختران میساخت او مصباحها ** وز طبایع قفل با مفتاحها
Oh, how many structures hidden (from sight) and plain to see has He enclosed in this roof (heaven) and this carpet (earth)!
ای بسا بنیادها پنهان و فاش ** مضمر این سقف کرد و این فراش
Adam is the astrolabe of the attributes of (Divine) Sublimity: the nature of Adam is the theatre for His revelations.
آدم اصطرلاب اوصاف علوست ** وصف آدم مظهر آیات اوست
Whatever appears in him (Adam) is the reflexion of Him, just as the moon is reflected in the water of the river.
هرچه در وی مینماید عکس اوست ** همچو عکس ماه اندر آب جوست
The figures (cut) on the “spider” (uppermost tablet) on his astrolabe are there for the sake of (typifying) the Eternal Attributes,3140
بر صطرلابش نقوش عنکبوت ** بهر اوصاف ازل دارد ثبوت
In order that its “spider” may give lessons in exposition of the sky of the Unseen and the sun of the Spirit.
تا ز چرخ غیب وز خورشید روح ** عنکبوتش درس گوید از شروح
Without a (spiritual) astronomer (to explain their significance), the “spider” and this astrolabe which guides aright fall (uselessly) into the hands of the vulgar.
عنکبوت و این صطرلاب رشاد ** بیمنجم در کف عام اوفتاد