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1
1093-1117

  • مکرهای جبریانم بسته کرد ** تیغ چوبینشان تنم را خسته کرد
  • The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.

  • زین سپس من نشنوم آن دمدمه ** بانگ دیوان است و غولان آن همه‌‌
  • After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.

  • بردران ای دل تو ایشان را مه‌‌ایست ** پوستشان بر کن کشان جز پوست نیست‌‌ 1095
  • O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.”

  • پوست چه بود گفتهای رنگ رنگ ** چون زره بر آب کش نبود درنگ‌‌
  • What is skin? Specious words, like ripples on water which have no continuance.

  • این سخن چون پوست و معنی مغز دان ** این سخن چون نقش و معنی همچو جان‌‌
  • Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.

  • پوست باشد مغز بد را عیب پوش ** مغز نیکو را ز غیرت غیب پوش‌‌
  • The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.

  • چون قلم از باد بد دفتر ز آب ** هر چه بنویسی فنا گردد شتاب‌‌
  • When the pen is of wind and the scroll of water, whatever you write perishes speedily;

  • نقش آب است ار وفا جویی از آن ** باز گردی دستهای خود گزان‌‌ 1100
  • It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment).

  • باد در مردم هوا و آرزوست ** چون هوا بگذاشتی پیغام هوست‌‌
  • The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).

  • خوش بود پیغامهای کردگار ** کاو ز سر تا پای باشد پایدار
  • Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.

  • خطبه‌‌ی شاهان بگردد و آن کیا ** جز کیا و خطبه‌‌های انبیا
  • The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,

  • ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست‌‌
  • Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.

  • از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند 1105
  • The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.

  • نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست‌‌
  • The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.

  • هم در بیان مکر خرگوش‌‌
  • Further setting forth the stratagem of the hare.

  • در شدن خرگوش بس تاخیر کرد ** مکر را با خویشتن تقریر کرد
  • The hare made much delay in going; he rehearsed to himself the tricks (which he was about to play).

  • در ره آمد بعد تاخیر دراز ** تا به گوش شیر گوید یک دو راز
  • After long delay he came on (took) the road, that he might say one or two secrets into the ear of the lion.

  • تا چه عالمهاست در سودای عقل ** تا چه با پهناست این دریای عقل‌‌
  • Think what words are in the core (inmost consciousness) of Reason.

  • صورت ما اندر این بحر عذاب ** می‌‌دود چون کاسه‌‌ها بر روی آب‌‌ 1110
  • In this sweet ocean our forms are moving fast, like cups on the surface of water:

  • تا نشد پر بر سر دریا چو طشت ** چون که پر شد طشت در وی غرق گشت‌‌
  • Until they become full, (they float) like bowls on the top of the sea, (but) when the bowl is filled it sinks therein.

  • عقل پنهان است و ظاهر عالمی ** صورت ما موج یا از وی نمی‌‌
  • Reason is hidden, and (only) a world (of phenomena) is visible: our forms are the waves or a spray of it (of that hidden ocean).

  • هر چه صورت می وسیلت سازدش ** ز آن وسیلت بحر دور اندازدش‌‌
  • Whatsoever (thing) the form makes (uses as) a means of approach to It (to Reason), by that (same) means the ocean (of Reason) casts it (the form) far away.

  • تا نبیند دل دهنده‌‌ی راز را ** تا نبیند تیر دور انداز را
  • So long as the heart does not see the Giver of (its) conscience, so long as the arrow does not see the far-shooting Archer,

  • اسب خود را یاوه داند وز ستیز ** می‌‌دواند اسب خود در راه تیز 1115
  • He (who is thus blind) thinks his horse is lost, though (all the while) he is obstinately speeding his horse on the road.

  • اسب خود را یاوه داند آن جواد ** و اسب خود او را کشان کرده چو باد
  • That fine fellow thinks his horse is lost, while the horse in truth is sweeping him onward like the wind.

  • در فغان و جستجو آن خیره‌‌سر ** هر طرف پرسان و جویان دربدر
  • In lamentation and inquiry that scatterbrain (runs) from door to door in every direction, asking and searching: