The locks of the bride of night’s hair were still unbent. The sky’s stars were unacquainted with the taste of running. This verse refers to the period when the universe was in its early stages and had not started functioning. The first two verses concern the stage when the universe was stationary and had not acquired movement. The next two verses talk about the stage when there was no light.

The moon in its new attire was looking a little strange: Was not familiar with the established laws of revolution.

The earth had just emanated from possibility’s dark recesses. Life’s taste was still concealed from the expanse of space.

Perfection of the order of existence was just starting. The gem’s longing was apparent from the ring’s eye.

It is said that there was an alchemist in the spiritual world; the dust of whose feet was clearer than the Jam’s wine cup. (Here the alchemist’s feet are described as cleaner that Jamshâd’s wine cup. The alchemist represents a Mu’min and this verse pays high tribute to Man’s potential, which develops fully on a person’s becoming a Mu’min.)

A recipe for an Iksir was written on the leg of Arsh, which was hidden jealously by angels from Adam’s eye. Iksir: It is an Arabic word and is a legendary substance which would transform any object into gold. Similarly, there was a legendary spring called Chashmah-i-Haivan, or ‘the spring of life’, whose water would confer immortality on any living thing which drank it, including Man. These two things were the objects of the quest of Man in the ancient world. This quest was the purpose and the originator of all research. All knowledge emanated from the pursuit of these two goals. Both of them have been referred to in this poem.

But the alchemist’s attention was ever concentrated on it. He considered that recipe greater than Ism-i-A‘zam. Ism-i-A‘zam or ‘The Great Name’: This is one of the ninety nine names or attributes of God, the reciting of which casts an irresistible destructive influence over evil spirits, evil persons and other enemies. This name is not known to any one and is the object of the quest of the people searching for the supernatural. According to this poem the secret of the Ism-i-A‘zam is concealed in the Love of God. In other words His Lover has the power of facing any enemy successfully.

He advanced to the Arsh under pretense of doxology: Inner longing was at last achieved by constant effort.

He was roaming in the world in search of components; nothing could be concealed from the knower of God’s Audience.* * Allusion to the Man’s potential for knowing all secrets in the universe, if he tries ardently and in the right way, which includes the Love of God and constant sincere struggle in His cause.

He procured brightness from the star, spot from the moon.* He stole a little darkness from the night’s uncombed hair. The moon’s spots are poetically considered to be created by the Moon’s Love for God, as a lover’s heart develops scars from the anguish of his love for his beloved.

He obtained restlessness from thunder, chastity from Hoor.* He took warmth from the breath of Masih son of Maryam.

Then he took a little grandeur of Beniyazi from the Divinity. He took humility from the angel, humbleness from dew’s destiny.

Then dissolved these components in Chashmah-i-Haiv’an’s water. The compound was given the name of ‘Love’ by the Grand Arsh.

The alchemist sprinkled this water at the newly created existence; with skill’s help he opened the knot of the world’s secrets.

Movement appeared, the elements gave up sleep; getting up each started embracing its companion.

The suns and the stars learnt elegant movements. Flower buds learnt blooming poppies got their spots11 (The Lalah: This is the Persian word for tulip as well as the poppy flower. Here it refers to the latter. The poppy flower has a dark spot at the bottom of the corolla on the inside, which is variously referred to in Persian and Urdu poetry and is taken as a mark of perfection of this flower’s beauty. Other attributes of the different objects mentioned in this verse are signs of their perfection in the same way. The rotatory and revolutionary movement of all bodies in the universe in their fixed orbits is described metaphorically as their search for the Truth of the Beloved, i.e. God. This Love has made the universe operate the way it does. It is a fact that the force of mutual attraction of all these bodies, i.e. gravity keeps the balance between them. This is also referred to by Allamah Iqb«l in many places for emphasizing unity in the Muslim Ummah for their proper functioning and prosperity.)