کو غلام ما مگر سرگشته شد ** یا بدو گرگی رسید و کشته شد3180
Where is my slave? Perchance he has lost his way, or a wolf has overtaken him and he has been killed.”
چون بیامد پیش گفتش کیستی ** از یمن زادی و یا ترکیستی
When he came before him, he (the master) said, “Who art thou? Art thou a native of Yemen or a Turcoman?
گو غلامم را چه کردی راست گو ** گر بکشتی وا نما حیلت مجو
Tell (me), what hast thou done to my slave? Speak the truth! If thou hast killed him, declare it! Do not seek evasion.”
گفت اگر کشتم بتو چون آمدم ** چون به پای خود درین خون آمدم
He replied, “If I have killed him, how have I come to thee? How have I come with my own feet into this blood?”
کو غلام من بگفت اینک منم ** کرد دست فضل یزدان روشنم
(He asked again), “Where is my slave?” He (the slave) said, “Lo, I am (he): the hand of God's grace hath made me resplendent.”
هی چه می‌گویی غلام من کجاست ** هین نخواهی رست از من جز براست3185
“Eh, what art thou saying? Where is my slave? Hark, thou wilt not escape from me except by (telling) the truth.”
گفت اسرار ترا با آن غلام ** جمله وا گویم یکایک من تمام
He (the slave) said, “I will relate all thy secret dealings with that slave, one by one;
زان زمانی که خریدی تو مرا ** تا به اکنون باز گویم ماجرا
I will relate what has passed (between us) from the time when thou didst purchase me until now,
تا بدانی که همانم در وجود ** گرچه از شبدیز من صبحی گشود
That thou mayst know I am the same in (my spiritual) existence, though a (bright) dawn has opened forth from my night-hued (body).
رنگ دیگر شد ولیکن جان پاک ** فارغ از رنگست و از ارکان و خاک
The colour is changed; but the pure spirit is free from colour and from the (four) elements and the dust.”
تن‌شناسان زود ما را گم کنند ** آب‌نوشان ترک مشک و خم کنند3190
They that know the body (alone) soon lose us; (but) they that quaff the (spiritual) water abandon the (bodily) water-skin and jar.
جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند
They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس
Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند
Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت
The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند3195
Necessarily both became co-adjutors: both the beauteous ones became a support to one another.
هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی
The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی
The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید
He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین
Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند3200
This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews.
کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر
How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?
لیک گر در ده به گوشه یک کسست ** های هویی که برآوردم بسست
But if there is any one (hidden) in a nook in the village, the hue and cry that I have raised is enough.
مستحق شرح را سنگ و کلوخ ** ناطقی گردد مشرح با رسوخ
To him that is worthy to (hear) the exposition, stones and brickbats become an articulate and well-grounded exponent.
بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست
Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
آن نیاز مریمی بودست و درد ** که چنان طفلی سخن آغاز کرد
’Twas Mary's want and pain that made such a babe (as Jesus) begin to speak (in the cradle).