پیش خر خرمهره و گوهر یکیست ** آن اشک را در در و دریا شکیست
To the ass a cowrie and a pearl are alike: the ass has a (great) doubt concerning the (spiritual) pearl and the Sea.
منکر بحرست و گوهرهای او ** کی بود حیوان در و پیرایه‌جو
He disbelieves in the Sea and its pearls: how should an animal be a seeker of pearls and adornments?
در سر حیوان خدا ننهاده است ** کو بود در بند لعل و درپرست
God has not put it into the animal's head to be engrossed with rubies and devoted to pearls.
مر خران را هیچ دیدی گوش‌وار ** گوش و هوش خر بود در سبزه‌زار
Have you ever seen asses with ear-rings? The ear and mind of the ass are (set) on the meadow.
احسن التقویم در والتین بخوان ** که گرامی گوهرست ای دوست جان 1005
Read in (the Súra entitled) Wa’l-Tín (the words), (We created Man) in the best proportion, for the spirit, O friend, is a precious pearl.
احسن التقویم از عرش او فزون ** احسن التقویم از فکرت برون
(That spirit created) in the best proportion surpasses the empyrean: (that spirit created) in the best proportion is beyond (the range of) thought.
گر بگویم قیمت این ممتنع ** من بسوزم هم بسوزد مستمع
If I declare the value of this inaccessible (pearl), I shall be consumed, and the hearer too will be consumed.
لب ببند اینجا و خر این سو مران ** رفت این صدیق سوی آن خران
At this point close thy lips and proceed no further. This Siddíq went to those asses (the Jews).
حلقه در زد چو در را بر گشود ** رفت بی‌خود در سرای آن جهود
He knocked the door-ring, and when the Jew opened the door he (the Siddíq) went into his house, beside himself (with indignation).
بی‌خود و سرمست و پر آتش نشست ** از دهانش بس کلام تلخ جست 1010
He sat down, beside himself and furious and full of fire: from his mouth leaped many bitter words—
کین ولی الله را چون می‌زنی ** این چه حقدست ای عدو روشنی
“Why art thou beating this friend of God? What hatred is this, O enemy of the Light?
گر ترا صدقیست اندر دین خود ** ظلم بر صادق دلت چون می‌دهد
If thou art steadfast in thy own religion, how is thy heart consenting to maltreat him who is steadfast (in his religion)?
ای تو در دین جهودی ماده‌ای ** کین گمان داری تو بر شه‌زاده‌ای
O thou effeminate in Judaism, who dost impute this (same effeminacy) to a (spiritual) prince!
در همه ز آیینه‌ی کژساز خود ** منگر ای مردود نفرین ابد
Do not view all (things) in the distorting mirror of thy selfhood, O thou who art banned with an everlasting curse!”
آنچ آن دم از لب صدیق جست ** گر بگویم گم کنی تو پای و دست 1015
If I should tell what burst from the lips of the Siddíq at that moment, you would lose (both) foot and hand.
آن ینابیع الحکم هم‌چون فرات ** از دهان او دوان از بی‌جهات
(Coming) from (the world) beyond spatial relations, the fountains of wisdom (copious) as the Euphrates were running from his mouth,
هم‌چو از سنگی که آبی شد روان ** نه ز پهلو مایه دارد نه از میان
As from the rock whence gushed a (great) water, (the rock) having no source of supply in (its own) side or interior;
اسپر خود کرده حق آن سنگ را ** بر گشاده آب مینارنگ را
(For) God made that rock a shield (veil) for Himself and opened (a way for) the blue crystalline water,
هم‌چنانک از چشمه‌ی چشم تو نور ** او روان کردست بی‌بخل و فتور
Even as He hath caused the light to flow from the fountain of your eye without stint or abatement:
نه ز پیه آن مایه دارد نه ز پوست ** روی‌پوشی کرد در ایجاد دوست 1020
It has no source of supply either in the fat (the white of the eye) or in the coating (retina); (but) the Beloved made (these) a veil (for Himself) when bringing (the light) into existence.
در خلای گوش باد جاذبش ** مدرک صدق کلام و کاذبش
The attracting air in the cavity of the ear apprehends that which is spoken, (whether) true or false.
آن چه بادست اندر آن خرد استخوان ** کو پذیرد حرف و صوت قصه‌خوان
What is that air within that little bone, (that air) which receives the words and sounds uttered by the story-teller?
استخوان و باد روپوشست و بس ** در دو عالم غیر یزدان نیست کس
The bone and the air are only a veil: in the two worlds there is none except God.
مستمع او قایل او بی‌احتجاب ** زانک الاذنان من الراس ای مثاب
He is the hearer, He is the speaker, (whom mystics behold) unveiled; for the ears belong to the head, O you who have merited the Divine recompense.