The mention of Moses has become a chain (obstruction) to the thoughts (of my readers), (for they think) that these are stories (of that) which happened long ago.
ذکر موسی بهر روپوشست لیک ** نور موسی نقد تست ای مرد نیک
The mention of Moses serves for a mask, but the Light of Moses is thy actual concern, O good man.
موسی و فرعون در هستی تست ** باید این دو خصم را در خویش جست
Moses and Pharaoh are in thy being: thou must seek these two adversaries in thyself.
تا قیامت هست از موسی نتاج ** نور دیگر نیست دیگر شد سراج
The (process of) generation from Moses is (continuing) till the Resurrection: the Light is not different, (though) the lamp has become different.
این سفال و این پلیته دیگرست ** لیک نورش نیست دیگر زان سرست1255
This earthenware lamp and this wick are different, but its light is not different: it is from Yonder.
گر نظر در شیشه داری گم شوی ** زانک از شیشه‌ست اعداد دوی
If thou keep looking at the glass (lantern), thou wilt be lost, because from the glass arise the numbers of (the plurality inherent in) dualism;
ور نظر بر نور داری وا رهی ** از دوی واعداد جسم منتهی
But if thou keep thy gaze (fixed) upon the Light, thou wilt be delivered from dualism and the numbers (plurality) of the finite body.
از نظرگاهست ای مغز وجود ** اختلاف مومن و گبر و جهود
From the place (object) of view, O (thou who art the) kernel of Existence, there arises the difference between the true believer and the Zoroastrian and the Jew.
اختلاف کردن در چگونگی و شکل پیل
The disagreement as to the description and shape of the elephant.
پیل اندر خانه‌ی تاریک بود ** عرضه را آورده بودندش هنود
The elephant was in a dark house: some Hindús had brought it for exhibition.
از برای دیدنش مردم بسی ** اندر آن ظلمت همی‌شد هر کسی1260
In order to see it, many people were going, every one, into that darkness.
دیدنش با چشم چون ممکن نبود ** اندر آن تاریکیش کف می‌بسود
As seeing it with the eye was impossible, (each one) was feeling it in the dark with the palm of his hand.
آن یکی را کف به خرطوم اوفتاد ** گفت همچون ناودانست این نهاد
The hand of one fell on its trunk: he said, “This creature is like a water-pipe.”
آن یکی را دست بر گوشش رسید ** آن برو چون بادبیزن شد پدید
The hand of another touched its ear: to him it appeared to be like a fan.
آن یکی را کف چو بر پایش بسود ** گفت شکل پیل دیدم چون عمود
Since another handled its leg, he said, “I found the elephant's shape to be like a pillar.”
آن یکی بر پشت او بنهاد دست ** گفت خود این پیل چون تختی بدست1265
Another laid his hand on its back: he said, “Truly, this elephant was like a throne.”
همچنین هر یک به جزوی که رسید ** فهم آن می‌کرد هر جا می‌شنید
Similarly, whenever any one heard (a description of the elephant), he understood (it only in respect of) the part that he had touched.
از نظرگه گفتشان شد مختلف ** آن یکی دالش لقب داد این الف
On account of the (diverse) place (object) of view, their statements differed: one man entitled it “dál,” another “alif.”
در کف هر کس اگر شمعی بدی ** اختلاف از گفتشان بیرون شدی
If there had been a candle in each one's hand, the difference would have gone out of their words.
چشم حس همچون کف دستست و بس ** نیست کف را بر همه‌ی او دست‌رس
The eye of sense-perception is only like the palm of the hand: the palm hath not power to reach the whole of him (the elephant).
چشم دریا دیگرست و کف دگر ** کف بهل وز دیده‌ی دریا نگر1270
The eye of the Sea is one thing, and the foam another: leave the foam and look with the eye of the Sea.
جنبش کفها ز دریا روز و شب ** کف همی‌بینی و دریا نه عجب
Day and night (there is) the movement of foam-flecks from the Sea: thou beholdest the foam, but not the Sea. Marvellous!
ما چو کشتیها بهم بر می‌زنیم ** تیره‌چشمیم و در آب روشنیم
We are dashing against each other, like boats: our eyes are darkened, though we are in the clear water.
ای تو در کشتی تن رفته به خواب ** آب را دیدی نگر در آب آب
O thou that hast gone to sleep in the body's boat, thou hast seen the water, (but) look on the Water of the water.
آب را آبیست کو می‌راندش ** روح را روحیست کو می‌خواندش
The water hath a Water that is driving it; the spirit hath a Spirit that is calling it.
موسی و عیسی کجا بد کفتاب ** کشت موجودات را می‌داد آب1275
Where were Moses and Jesus when the (Divine) Sun was giving water to the sown field of existent things?
آدم و حوا کجا بد آن زمان ** که خدا افکند این زه در کمان
Where were Adam and Eve at the time when God fitted this string to the bow?
این سخن هم ناقص است و ابترست ** آن سخن که نیست ناقص آن سرست
This (manner of) speech, too, is imperfect and maimed; the speech that is not imperfect is Yonder.
گر بگوید زان بلغزد پای تو ** ور نگوید هیچ از آن ای وای تو
If he (the saint) speak from that (source), thy foot will stumble; and if he speak naught of that, oh, alas for thee!
ور بگوید در مثال صورتی ** بر همان صورت بچفسی ای فتی
And if he speak in the likeness of a (material) form, thou wilt stick to that form, O youth.
بسته‌پایی چون گیا اندر زمین ** سر بجنبانی ببادی بی‌یقین1280
Thou art foot-bound on the earth, like grass: thou noddest thy head at a (breath of) wind, (though thou art) without certainty.
لیک پایت نیست تا نقلی کنی ** یا مگر پا را ازین گل بر کنی
But thou hast no (spiritual) foot that thou shouldest make a departure or perchance drag thy foot out of this mud.
چون کنی پا را حیاتت زین گلست ** این حیاتت را روش بس مشکلست
How shouldest thou drag thy foot away? Thy life is from this mud: ’tis mighty hard for this life of thine to go (on the Way to God).
چون حیات از حق بگیری ای روی ** پس شوی مستغنی از گل می‌روی
(But) when thou receivest life from God, O dependent one, then thou wilt become independent of the mud and wilt go (aloft).
شیر خواره چون ز دایه بسکلد ** لوت‌خواره شد مرورا می‌هلد
When the sucking (babe) is separated from its nurse, it becomes an eater of morsels and abandons her.
بسته‌ی شیر زمینی چون حبوب ** جو فطام خویش از قوت القلوب1285
Thou, like seeds, art in bondage to the milk of earth: seek to wean thyself by (partaking of) the spiritual food.
حرف حکمت خور که شد نور ستیر ** ای تو نور بی‌حجب را ناپذیر
Drink the word of Wisdom, for it hath become a hidden (veiled) light, O thou who art unable to receive the unveiled Light,
تا پذیرا گردی ای جان نور را ** تا ببینی بی‌حجب مستور را
To the end that thou mayst become able, O Soul, to receive the Light, and that thou mayst behold without veils that which (now) is hidden,
چون ستاره سیر بر گردون کنی ** بلک بی گردون سفر بی‌چون کنی
And traverse the sky like a star; nay, (that thou mayst) journey unconditioned, without (any) sky.
آنچنان کز نیست در هست آمدی ** هین بگو چون آمدی مست آمدی
(’Twas) thus thou camest into being from non-existence. Say now, how didst thou come? Thou camest drunken (unconscious).
راههای آمدن یادت نماند ** لیک رمزی بر تو بر خواهیم خواند1290
The ways of thy coming are not remembered by thee, but we will recite to thee a hint (thereof).
هوش را بگذار وانگه هوش‌دار ** گوش را بر بند وانگه گوش دار
Let thy mind go, and then be mindful! Close thine ear, and then listen!
نه نگویم زانک خامی تو هنوز ** در بهاری تو ندیدستی تموز
Nay, I will not tell (it), because thou still art unripe: thou art in (thy) springtime, thou hast not seen (the month of) Tamúz.
این جهان همچون درختست ای کرام ** ما برو چون میوه‌های نیم‌خام
This world is even as the tree, O noble ones: we are like the half-ripened fruit upon it.
سخت گیرد خامها مر شاخ را ** زانک در خامی نشاید کاخ را
The unripe (fruits) cling fast to the bough, because during (their) immaturity they are not meet for the palace.
چون بپخت و گشت شیرین لب‌گزان ** سست گیرد شاخها را بعد از آن1295
When they have ripened and have become sweet—after that, biting their lips, they take (but) a feeble hold of the boughs.
چون از آن اقبال شیرین شد دهان ** سرد شد بر آدمی ملک جهان
When the mouth has been sweetened by that felicity, the kingdom of the world becomes cold (unpleasing) to Man.
سخت‌گیری و تعصب خامی است ** تا جنینی کار خون‌آشامی است
To take a tight hold and to attach one's self strongly (to the world) is (a sign of) unripeness: so long as thou art an embryo, thy occupation is blood-drinking.
چیز دیگر ماند اما گفتنش ** با تو روح القدس گوید بی منش
Another thing remains (to be said), but the Holy Spirit will tell thee the tale of it, without me.
نه تو گویی هم بگوش خویشتن ** نه من ونه غیرمن ای هم تو من
Nay, thou wilt tell it even to thine own ear—neither I nor another than I (will tell it thee), O thou that art even I—