This ‘seed’ was a form (idea) in non-existence (potentiality), existent with God, neither more nor less (than the form in which it appeared externally).
صورتی بود این منی اندر عدم ** پیش حق موجود نه بیش و نه کم
In brief, that which is our end is really our name with God.
حاصل آن آمد حقیقت نام ما ** پیش حضرت کان بود انجام ما
He bestows on a man a name according to his final state, not according to that (state) to which He gives the name of ‘a loan.’1245
مرد را بر عاقبت نامی نهد ** نه بر آن کاو عاریت نامی نهد
Inasmuch as the eye of Adam saw by means of the Pure Light, the soul and inmost sense of the names became evident to him.
چشم آدم چون به نور پاک دید ** جان و سر نامها گشتش پدید
Since the angels perceived in him the rays of God, they fell in worship and hastened to do homage.
چون ملک انوار حق در وی بیافت ** در سجود افتاد و در خدمت شتافت
If until the Resurrection I reckon up the praise of this Adam whose name I am celebrating, I fall short (of what is due).
مدح این آدم که نامش می‌‌برم ** قاصرم گر تا قیامت بشمرم
All this he knew; (yet) when the Divine destiny came, he was at fault in the knowledge of a single prohibition,
این همه دانست و چون آمد قضا ** دانش یک نهی شد بر وی خطا
Wondering whether the prohibition was for the purpose of making unlawful (the thing prohibited), or whether it admitted of an interpretation and was a cause of perplexity.1250
کای عجب نهی از پی تحریم بود ** یا به تاویلی بد و توهیم بود
When (the view that it admitted of) interpretation prevailed in his mind, his nature hastened in bewilderment towards the wheat.
در دلش تاویل چون ترجیح یافت ** طبع در حیرت سوی گندم شتافت
When the thorn went into the foot of the gardener (Adam), the thief (Satan) found an opportunity and quickly carried off the goods.
باغبان را خار چون در پای رفت ** دزد فرصت یافت، کالا برد تفت
As soon as he escaped from bewilderment, he returned into the (right) road; (then) he saw that the thief had carried off the wares from the shop.
چون ز حیرت رست باز آمد به راه ** دید برده دزد رخت از کارگاه
He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’ that is to say, ‘darkness came and the way was lost.’
ربنا إنا ظلمنا گفت و آه ** یعنی آمد ظلمت و گم گشت راه
Divine destiny, then, is a cloud that covers the sun: thereby lions and dragons become as mice.1255
پس قضا ابری بود خورشید پوش ** شیر و اژدرها شود زو همچو موش
If I (the hoopoe) do not see a snare in the hour of Divine ordainment, ’tis not I alone who am ignorant in the course of Divine ordainment.”
من اگر دامی نبینم گاه حکم ** من نه تنها جاهلم در راه حکم
Oh, happy he that clave to righteousness, he (that) let (his own) strength go and took to supplication!
ای خنک آن کاو نکو کاری گرفت ** زور را بگذاشت او زاری گرفت
If the Divine destiny shrouds thee in black like night, yet the Divine destiny will take thy hand (and guide thee) at the last.
If the Divine destiny a hundred times attempts thy life, yet the Divine destiny gives thee life and heals thee.
گر قضا صد بار قصد جان کند ** هم قضا جانت دهد درمان کند
This Divine destiny, if a hundred times it waylays thee, (nevertheless) pitches thy tent on the top of Heaven.1260
این قضا صد بار اگر راهت زند ** بر فراز چرخ خرگاهت زند
Know that this is from the loving kindness (of God), that He terrifies thee in order that He may establish thee in the kingdom of security.
از کرم دان این که می‌‌ترساندت ** تا به ملک ایمنی بنشاندت
This subject hath no end. ’Tis late. Hearken (now) to the story of the hare and the lion.
این سخن پایان ندارد گشت دیر ** گوش کن تو قصه‌‌ی خرگوش و شیر
How the hare drew back from the lion when he approached the well.
پای واپس کشیدن خرگوش از شیر چون نزدیک چاه رسید
When the lion came near the well, he saw that the hare lagged on the way and stepped back.
چون که نزد چاه آمد شیر دید ** کز ره آن خرگوش ماند و پا کشید
He said, “Why have you stepped back? Do not step back, come on!”
گفت پا واپس کشیدی تو چرا ** پای را واپس مکش پیش اندر آ
The hare said, “Where is my (power to move a) foot? for (both) hand and foot are gone. My soul trembles and my heart (courage) has fled.1265
گفت کو پایم که دست و پای رفت ** جان من لرزید و دل از جای رفت
Seest thou not the colour of my face (pale) as gold? My colour indeed is giving knowledge of my inward state.
رنگ رویم را نمی‌‌بینی چو زر ** ز اندرون خود می‌‌دهد رنگم خبر
Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.
حق چو سیما را معرف خوانده است ** چشم عارف سوی سیما مانده است
Colour and scent are significant like a bell: the neigh of a horse makes (one) acquainted with the horse.
رنگ و بو غماز آمد چون جرس ** از فرس آگه کند بانگ فرس
The sound made by any thing conveys knowledge of it, so that you may distinguish the bray of an ass from the creak of a door.
بانگ هر چیزی رساند زو خبر ** تا بدانی بانگ خر از بانگ در
Touching the discrimination of persons (one from another), the Prophet said, ‘A man is hidden when his tongue is folded up.’1270
گفت پیغمبر به تمییز کسان ** مرء مخفی لدی طی اللسان
The colour of the face indicates the state of the heart: have pity on me, implant love of me in thy heart.
رنگ رو از حال دل دارد نشان ** رحمتم کن مهر من در دل نشان
A red complexion has the sound of (declares and expresses) thankfulness (satisfaction); the sound (signification) of a pale complexion has the sound (signification) of patience.
رنگ روی سرخ دارد بانگ شکر ** بانگ روی زرد باشد صبر و نکر
There has come upon me that which takes away hand and foot, takes away colour of face and strength and (every outward) mark;
در من آمد آن که دست و پا برد ** رنگ رو و قوت و سیما برد
That which shatters every thing it comes upon, tears up every tree from root and bottom;
آن که در هر چه در آید بشکند ** هر درخت از بیخ و بن او بر کند
There has come upon me that by which man and animal, mineral and plant have been checkmated.1275
در من آمد آن که از وی گشت مات ** آدمی و جانور جامد نبات
These indeed are (only) parts, (but) wholes (too) are by him (Doom) made yellow in hue and corrupt in odour,
این خود اجزایند کلیات از او ** زرد کرده رنگ و فاسد کرده بو
So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.
تا جهان گه صابر است و گه شکور ** بوستان گه حله پوشد گاه عور
The sun, which rises fire-coloured, at another hour sinks headlong.
آفتابی کاو بر آید نارگون ** ساعتی دیگر شود او سر نگون
Stars shining in the four quarters (of the sky) are, from time to time, afflicted with (consumed by) burning.
اختران تافته بر چار طاق ** لحظه لحظه مبتلای احتراق
The moon, which excels the stars in beauty, becomes like a phantom from the malady of a phthisis. 1280
ماه کاو افزود ز اختر در جمال ** شد ز رنج دق او همچون خیال
This earth, quiet and controlled, is thrown by earthquakes into feverish tremors.
این زمین با سکون با ادب ** اندر آرد زلزله‌‌ش در لرز تب
Oh, from this inherited woe many a mountain in the world has become tiny fragments and (grains of) sand.
ای بسا که زین بلای مرده‌‌ریگ ** گشته است اندر جهان او خرد و ریگ
This air is conjoined with the (vital) spirit, (but) when the Divine destiny comes, it turns pestilential and stinking.
این هوا با روح آمد مقترن ** چون قضا آید وبا گشت و عفن
The sweet water that was a sister (congenial) to the spirit, (after standing) in a pool, became yellow and bitter and turbid.
آب خوش کاو روح را همشیره شد ** در غدیری زرد و تلخ و تیره شد
The fire that has wind in its moustache—a single puff of wind calls death upon it.1285
آتشی کاو باد دارد در بروت ** هم یکی بادی بر او خواند یموت
The state of the sea (is such that) from its agitation and commotion (you may) perceive the changes of its mind.
حال دریا ز اضطراب و جوش او ** فهم کن تبدیلهای هوش او
The whirling heaven, which is (ever engaged) in seeking and searching—its state is like the state of its children;
چرخ سر گردان که اندر جستجوست ** حال او چون حال فرزندان اوست
Now nadir, now middle, now zenith: therein are host on host of stars fortunate and unlucky.
گه حضیض و گه میانه گاه اوج ** اندر او از سعد و نحسی فوج فوج
From thyself, O part made up of wholes, apprehend the state of every simple (uncompounded) thing.
از خود ای جزوی ز کلها مختلط ** فهم می‌‌کن حالت هر منبسط
Inasmuch as wholes suffer grief and pain, how should their part not be pale-faced (sick and subject to decay)?1290
چون که کلیات را رنج است و درد ** جزو ایشان چون نباشد روی زرد
Especially a part which is composed of contraries—of water and earth and fire and air.
خاصه جزوی کاو ز اضداد است جمع ** ز آب و خاک و آتش و باد است جمع
It is no wonder that the sheep recoiled from the wolf; the wonder is that this sheep set its heart on (became friendly with) the wolf.
این عجب نبود که میش از گرگ جست ** این عجب کاین میش دل در گرگ بست