And (as) from the conjunction of happiness with our souls are born our goodness and beneficence.
وز قران خرمی با جان ما ** میبزاید خوبی و احسان ما
Our bodies become capable of eating and drinking when our desire for recreation (in the open air) is satisfied.
قابل خوردن شود اجسام ما ** چون بر آید از تفرج کام ما
Redness of countenance is (derived) from the conjunction of blood (with the face); blood is (derived) from the beautiful rose-coloured sun.
سرخ رویی از قران خون بود ** خون ز خورشید خوش گلگون بود
Redness is the best of (all) colours, and that is (born) of the sun and is arriving (to us) from it.
بهترین رنگها سرخی بود ** و آن ز خورشید است و از وی میرسد
Every land that has been conjoined with Saturn has become nitrous and is not the place for sowing.1100
هر زمینی کان قرین شد با زحل ** شوره گشت و کشت را نبود محل
Through concurrence power comes into action, as (in the case of) the conjunction of the Devil with hypocrites.
قوت اندر فعل آید ز اتفاق ** چون قران دیو با اهل نفاق
These spiritual truths without (possessing) any (worldly) pomp and grandeur, have pomp and grandeur from the Ninth Heaven.
این معانی راست از چرخ نهم ** بیهمه طاق و طرم طاق و طرم
The pomp and grandeur belonging to (the world of) creation is a borrowed (adventitious) thing; the pomp and grandeur belonging to the (world of) Command is an essential thing.
خلق را طاق و طرم عاریت است ** امر را طاق و طرم ماهیت است
For the sake of (earthly) pomp and grandeur they endure abasement; in the hope of glory they are happy in (their) abasement.
از پی طاق و طرم خواری کشند ** بر امید عز در خواری خوشند
In the hope of a ten days' (transient) glory (full) of annoyance, they have made their necks, from anxiety, (thin) as a spindle.1105
بر امید عز ده روزهی خدوک ** گردن خود کردهاند از غم چو دوک
How do not they come to this place where I am?—for in this (spiritual) glory I am the shining Sun.
چون نمیآیند اینجا که منم ** کاندر این عز آفتاب روشنم
The rising-place of the sun is the pitch-coloured tower (of heaven), (but) my Sun is beyond (all) rising-places.
مشرق خورشید برج قیرگون ** آفتاب ما ز مشرقها برون
His “rising-place” (is only) in relation to His motes: His essence neither rose nor set.
مشرق او نسبت ذرات او ** نه بر آمد نه فرو شد ذات او
I who am left behind (surpassed in eminence) by His motes am (nevertheless) in both worlds a sun without shadow.
ما که واپس ماند ذرات ویایم ** در دو عالم آفتابی بیفیایم
Still, I am revolving round the Sun—’tis wonderful; the cause of this is the majesty of the Sun.1110
باز گرد شمس میگردم عجب ** هم ز فر شمس باشد این سبب
The Sun is acquainted with (all secondary) causes; at the same time the cord of (all secondary) causes is severed from Him.
شمس باشد بر سببها مطلع ** هم از او حبل سببها منقطع
Hundreds of thousands of times have I cut off (abandoned) hope—of whom? Of the Sun? Do you believe this?
صد هزاران بار ببریدم امید ** از که از شمس این شما باور کنید
Do not believe of me that I can endure to be without the Sun, or the fish to be without water;
تو مرا باور مکن کز آفتاب ** صبر دارم من و یا ماهی ز آب
And if I become despairing, my despair is the objective manifestation of the Sun's work, O goodly (friend).
ور شوم نومید نومیدی من ** عین صنع آفتاب است ای حسن
How should the objective manifestation of the work be cut off from the very self of the Worker? How should any object of (contingent) being pasture on (derive existence from) aught but (Absolute) Being?1115
عین صنع از نفس صانع چون برد ** هیچ هست از غیر هستی چون چرد
All (contingent) beings pasture on this Meadow, whether they be Buráq or Arab horses or even asses;
جمله هستیها از این روضه چرند ** گر براق و تازیان ور خود خرند
And he that has not regarded (all) becomings (movements and changes) as (proceeding) from that Sea, at every instant turns his face towards a new point of orientation.
و انکه گردشها از آن دریا ندید ** هر دم آرد رو به صحرایی جدید
He has drunk salt water from the sweet Sea, so that the salt water has made him blind.
او ز بحر عذب آب شور خورد ** تا که آب شور او را کور کرد
The Sea is saying, “Drink of my water with the right hand, O blind one, that thou mayst gain sight.”
بحر میگوید به دست راست خور ** ز آب من ای کور تا یابی بصر
Here “the right hand” is right opinion, which knows concerning (both) good and evil whence they are.1120
هست دست راست اینجا ظن راست ** کاو بداند نیک و بد را کز کجاست
O lance, there is a Lancer, so that sometimes thou becomest straight, sometimes (bent) double.
نیزه گردانی است ای نیزه که تو ** راست میگردی گهی گاهی دو تو
Through love of Shams-i Dín (the Sun of the Religion) I am without claws (powerless); else I would make that blind one see.
ما ز عشق شمس دین بیناخنیم ** ور نه ما آن کور را بینا کنیم
Hark, O Light of the Truth, Husámu’ddín, do thou speedily heal him, to the confusion of the eye of the envious;
هان ضیاء الحق حسام الدین تو زود ** داروش کن کوری چشم حسود
(Heal him with) the quick-acting tutty of majesty, the darkness-killing remedy of the recalcitrant,
توتیای کبریای تیز فعل ** داروی ظلمت کش استیز فعل
Which, if it strike on the eye of the blind man, will dispel from him a hundred years' darkness.1125
آن که گر بر چشم اعمی بر زند ** ظلمت صد ساله را زو بر کند
Heal all the blind ones except the envious man who from envy is bringing denial against thee.
جمله کوران را دوا کن جز حسود ** کز حسودی بر تو میآرد جحود
To thy envier, though it be I, do not give life, (but let me alone) so that I may be suffering the agony of (spiritual) death even as he is.
مر حسودت را اگر چه آن منم ** جان مده تا همچنین جان میکنم
(I mean) him that is envious of the Sun and him that is fretting at the existence of the Sun.
آن که او باشد حسود آفتاب ** و انکه میرنجد ز بود آفتاب
Look you, this is the incurable disease which he has, alas; look you, this is one fallen for ever to the bottom of the pit.