The speaker of the word and the hearer of the word and the words (themselves)—all three become spirit in the end.
حرف‌گو و حرف‌نوش و حرفها ** هر سه جان گردند اندر انتها
The bread-giver and the bread-receiver and the wholesome bread become single (denuded) of their forms and are turned into earth,
نان‌دهنده و نان‌ستان و نان‌پاک ** ساده گردند از صور گردند خاک
But their reality, in the three (above-mentioned) categories, is both differentiated in (these) grades and permanent.
لیک معنیشان بود در سه مقام ** در مراتب هم ممیز هم مدام
In appearance they have become earth, in reality they have not; if any one say that they have, say to him, “No, they have not.”75
خاک شد صورت ولی معنی نشد ** هر که گوید شد تو گویش نه نشد
In the spiritual world all three are waiting (for the Divine command), sometimes fleeing from form and sometimes taking abode (in it).
در جهان روح هر سه منتظر ** گه ز صورت هارب و گه مستقر
(When) the (Divine) command comes—“Enter into forms”— they enter (into them); likewise at His command they become divested (of form).
امر آید در صور رو در رود ** باز هم از امرش مجرد می‌شود
Know, therefore, that (in the text) to Him belongs the creation and to Him the command “the creation” is the form and “the command” is the spirit riding upon it.
پس له الخلق و له الامرش بدان ** خلق صورت امر جان راکب بر آن
(Both) the rider and the ridden are under the authority of the King: the body is at the portal and the spirit in the audience-chamber.
راکب و مرکوب در فرمان شاه ** جسم بر درگاه وجان در بارگاه
When the King desires the water to come into the pitcher, He says to the spirit-army, “Ride!”80
چونک خواهد که آب آید در سبو ** شاه گوید جیش جان را که ارکبوا
Again, when He calls the spirit aloft, there comes from the overseers the cry, “Dismount!”
باز جانها را چو خواند در علو ** بانگ آید از نقیبان که انزلوا
The discourse, (if continued) after this (point), will become subtle: diminish the fire, do not put more faggots on it,
بعد ازین باریک خواهد شد سخن ** کم کن آتش هیزمش افزون مکن
Lest the small pots boil (too) quickly: the pot of the perceptions is small and low.
تا نجوشد دیگهای خرد زود ** دیگ ادراکات خردست و فرود
The Holy Transcendent One who makes the apple-orchard conceals them (the apples) in a mist of words.
پاک سبحانی که سیبستان کند ** در غمام حرفشان پنهان کنند
From this mist of sound and words and talk (arises such) a screen that naught of the apple comes (into perception) save the scent.85
زین غمام بانگ و حرف و گفت و گوی ** پرده‌ای کز سیب ناید غیر بوی
At least draw (inhale) this scent in greater quantity with (the nostrils of) your intelligence, that taking you by the ear it may lead you towards your origin.
باری افزون کش تو این بو را به هوش ** تا سوی اصلت برد بگرفته گوش
Preserve the scent and beware of the rheum: protect your body from the cold wind (breath) and being of the vulgar,
بو نگه‌دار و بپرهیز از زکام ** تن بپوش از باد و بود سرد عام
Lest by the effect (thereof) it stop up your nose: oh, their air is colder than winter.
تا نینداید مشامت را ز اثر ** ای هواشان از زمستان سردتر
They are like lifeless matter and frozen and stout of body: their breaths issue from a snow-hill.
چون جمادند و فسرده و تن‌شگرف ** می‌جهد انفاسشان از تل برف
When the earth (of your being) is covered with a shroud of this snow, brandish the sunbeam-sword of Husámu’ddín.90
چون زمین زین برف در پوشد کفن ** تیغ خورشید حسام‌الدین بزن
Hark, lift up the sword of Allah from the east: with (the radiance of) that east make this portal hot.
هین بر آر از شرق سیف‌الله را ** گرم کن زان شرق این درگاه را
That Sun smites the snow with a dagger: it causes the torrents to pour from the mountains upon the (frozen) earth,
برف را خنجر زند آن آفتاب ** سیلها ریزد ز کهها بر تراب
For it is neither of the east nor of the west: by day and by night it is at war with the astronomer,
زانک لا شرقیست و لا غربیست او ** با منجم روز و شب حربیست او
Saying, “Why in thy baseness and blindness hast thou made a qibla other than me of stars that give no true guidance?
که چرا جز من نجوم بی‌هدی ** قبله کردی از لیمی و عمی
Displeasing to thee are the words of that trusty one in the Qur’án—‘I love not them that set.’95
تا خوشت ناید مقال آن امین ** در نبی که لا احب الا فلین
(Prompted) by Quzah, thou hast girt thyself (for service) before the moon: hence thou art vexed by (the sign announced in the Verse) and the moon shall be split asunder.
از قزح در پیش مه بستی کمر ** زان همی رنجی ز وانشق القمر