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2
1026-1050

  • گر به صورت می‏روی کوهی به شکل ** در بزرگی هست صد چندان که لعل‏
  • If you go (turn your attention) to the form, by external appearance a mountain is a hundred times as much as a ruby in bigness;

  • هم به صورت دست و پا و پشم تو ** هست صد چندان که نقش چشم تو
  • Also, in respect of form, your hands and feet and hair are a hundred times as much as the contour of the eye;

  • لیک پوشیده نباشد بر تو این ** کز همه اعضا دو چشم آمد گزین‏
  • But this (fact) is not hidden from you, that the two eyes are the choicest of all (your) members.

  • از یک اندیشه که آید در درون ** صد جهان گردد به یک دم سر نگون‏
  • By one thought that comes into the mind a hundred worlds are overturned in a single moment.

  • جسم سلطان گر به صورت یک بود ** صد هزاران لشکرش در پی دود 1030
  • If the body of the Sultan is, in form (appearance), one (only), (yet) hundreds of thousands of soldiers run behind (it).

  • باز شکل و صورت شاه صفی ** هست محکوم یکی فکر خفی‏
  • Again, the figure and form of the excellent King are ruled by one invisible thought.

  • خلق بی‏پایان ز یک اندیشه بین ** گشته چون سیلی روانه بر زمین‏
  • Behold people without end who, moved by one thought, have gone over the earth like a flood;

  • هست آن اندیشه پیش خلق خرد ** لیک چون سیلی جهان را خورد و برد
  • Small is that thought in the people's eyes, but like a flood it swallowed and swept away the world.

  • پس چو می‏بینی که از اندیشه‏ای ** قایم است اندر جهان هر پیشه‏ای‏
  • So, when you see that from a thought every craft in the world (arises and) subsists—

  • خانه‏ها و قصرها و شهرها ** کوهها و دشتها و نهرها 1035
  • (That) houses and palaces and cities, mountains and plains and rivers,

  • هم زمین و بحر و هم مهر و فلک ** زنده از وی همچو کز دریا سمک‏
  • Earth and ocean as well as sun and sky, are living (derive their life) from it as fishes from the sea—

  • پس چرا از ابلهی پیش تو کور ** تن سلیمان است و اندیشه چو مور
  • Then why in your foolishness, O blind one, does the body seem to you a Solomon, and thought (only) as an ant?

  • می‏نماید پیش چشمت که بزرگ ** هست اندیشه چو موش و کوه گرگ‏
  • To your eye the mountain appears great: (to you) thought is like a mouse, and the mountain (like) a wolf.

  • عالم اندر چشم تو هول و عظیم ** ز ابر و رعد و چرخ داری لرز و بیم‏
  • The (material) world in your eyes is awful and sublime: you tremble and are frightened at the clouds and the thunder and the sky,

  • وز جهان فکرتی ای کم ز خر ** ایمن و غافل چو سنگ بی‏خبر 1040
  • While in regard to the world of thought, O less (lower) than the ass, you are secure and indifferent as a witless stone,

  • ز انکه نقشی وز خرد بی‏بهره‏ای ** آدمی خو نیستی خر کره‏ای‏
  • Because you are a (mere) shape and have no portion of intelligence; you are not of human nature, you are an ass's colt.

  • سایه را تو شخص می‏بینی ز جهل ** شخص از آن شد نزد تو بازی و سهل‏
  • From ignorance you deem the shadow to be the substance: hence to you the substance has become a plaything and of slight account.

  • باش تا روزی که آن فکر و خیال ** بر گشاید بی‏حجابی پر و بال‏
  • Wait till the Day when that thought and phantasy unfolds its wings and pinions without any veil (encumbrance).

  • کوهها بینی شده چون پشم نرم ** نیست گشته این زمین سرد و گرم‏
  • You will see that the mountains have become soft as wool, (and that) this Earth of hot and cold has become naught;

  • نه سما بینی نه اختر نه وجود ** جز خدای واحد حی ودود 1045
  • You will see neither the sky nor the stars nor (any) existence but God, the One, the Living, the Loving.

  • یک فسانه راست آمد یا دروغ ** تا دهد مر راستیها را فروغ‏
  • Here is a tale, (be it) true or false, to illustrate (these) truths.

  • حسد کردن حشم بر غلام خاص
  • How the (King's) retainers envied the favourite slave.

  • پادشاهی بنده‏ای را از کرم ** بر گزیده بود بر جمله حشم‏
  • A King had, of his grace, preferred a certain slave above all his retinue.

  • جامگی او وظیفه‏ی چل امیر ** ده یک قدرش ندیدی صد وزیر
  • His allowance was the stipend of forty Amírs; a hundred Viziers would not see (receive) a tenth of its amount.

  • از کمال طالع و اقبال و بخت ** او ایازی بود و شه محمود وقت‏
  • Through the perfection of (his) natal star and prosperity and fortune he was an Ayáz, while the King was the Mahmúd of the time.

  • روح او با روح شه در اصل خویش ** پیش از این تن بوده هم پیوند و خویش‏ 1050
  • His spirit in its origin, before (the creation of) this body, was near-related and akin to the King's spirit.