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2
2811-2820

  • تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات‏
  • You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
  • صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات‏
  • The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
  • واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر
  • Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
  • چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت‏
  • When your head is at the bottom of the river, how will your eye fall on the colour of the water?
  • ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر 2815
  • And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange).
  • طاعت عامه گناه خاصگان ** وصلت عامه حجاب خاص دان‏
  • The piety of the vulgar is sin in the elect; the unitive state of the vulgar is a veil in the elect.
  • مر وزیری را کند شه محتسب ** شه عدوی او بود نبود محب‏
  • If the king make a vizier a police inspector, the king is his enemy, he is not his friend.
  • هم گناهی کرده باشد آن وزیر ** بی‏سبب نبود تغیر ناگزیر
  • Also, that vizier will have committed some offence: necessarily change (for the worse) is not (does not occur) without cause.
  • آن که ز اول محتسب بد خود و را ** بخت و روزی آن بده ست از ابتدا
  • He that has been a police inspector from the first—to him that (office) has been fortune and livelihood from the beginning;
  • لیک آن کاول وزیر شه بده ست ** محتسب کردن سبب فعل بد است‏ 2820
  • But he that was first the king's vizier—evil-doing is the cause of making him a police inspector.