باز گرد از بحر و رو در خشک نه ** هم ز لعبت گو که کودک‌راست به
(Now) turn back from the Sea and set thy face towards dry land: talk only of the plaything, for it is better (more suitable) for the child,
تا ز لعبت اندک اندک در صبا ** جانش گردد با یم عقل آشنا
So that in his boyhood, (advancing) little by little beyond the plaything, his spirit may become acquainted with the ocean of Reason.
عقل از آن بازی همی‌یابد صبی ** گرچه با عقلست در ظاهر ابی 2255
By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason).
کودک دیوانه بازی کی کند ** جزو باید تا که کل را فی کند
How can a demented child play? There must be (in the child) a part (of reason) in order that it (the part) may attain to the whole.
رجوع کردن به قصه‌ی قبه و گنج
Returning to the Story of the dome and the treasure.
نک خیال آن فقیرم بی‌ریا ** عاجز آورد از بیا و از بیا
Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
بانگ او تو نشنوی من بشنوم ** زانک در اسرار همراز ویم
You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
طالب گنجش مبین خود گنج اوست ** دوست کی باشد به معنی غیر دوست
Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?
سجده خود را می‌کند هر لحظه او ** سجده پیش آینه‌ست از بهر رو 2260
At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face.
گر بدیدی ز آینه او یک پشیز ** بی‌خیالی زو نماندی هیچ چیز
If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
هم خیالاتش هم او فانی شدی ** دانش او محو نادانی شدی
Both his phantasies and he (himself) would vanish: his knowledge would be obliterated in nescience.
دانشی دیگر ز نادانی ما ** سر برآوردی عیان که انی انا
From our nescience another knowledge would rise into clear view, saying, “Lo, I am (God.”
اسجدوا لادم ندا آمد همی ** که آدمید و خویش بینیدش دمی
The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”
احولی از چشم ایشان دور کرد ** تا زمین شد عین چرخ لاژورد 2265
He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens.
لا اله گفت و الا الله گفت ** گشت لا الا الله و وحدت شکفت
He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).
آن حبیب و آن خلیل با رشد ** وقت آن آمد که گوش ما کشد
The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)
سوی چشمه که دهان زینها بشو ** آنچ پوشیدیم از خلقان مگو
Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.
ور بگویی خود نگردد آشکار ** تو به قصد کشف گردی جرم‌دار
And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.
لیک من اینک بریشان می‌تنم ** قایل این سامع این هم منم 2270
But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery).
صورت درویش و نقش گنج گو ** رنج کیش‌اند این گروه از رنج گو
Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.
چشمه‌ی راحت بریشان شد حرام ** می‌خورند از زهر قاتل جام‌جام
The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.
خاکها پر کرده دامن می‌کشند ** تا کنند این چشمه‌ها را خشک‌بند
Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.
کی شود این چشمه‌ی دریامدد ** مکتنس زین مشت خاک نیک و بد
How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?
لیک گوید با شما من بسته‌ام ** بی‌شما من تا ابد پیوسته‌ام 2275
But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ”
قوم معکوس‌اند اندر مشتها ** خاک‌خوار و آب را کرده رها
The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).
ضد طبع انبیا دارند خلق ** اژدها را متکا دارند خلق
The people (of the world) have a nature opposite to that of the prophets: the people deem the dragon (the world) an object of reliance.