سبز گردم چون که گوید کشت باش ** زرد گردم چون که گوید زشت باش‌‌

When He bids me be a cornfield, I become green; when He bids me be ugly, I become yellow.

لحظه‌‌ای ماهم کند یک دم سیاه ** خود چه باشد غیر این کار اله‌‌ 2465

At one moment He makes me a moon, at another black.” How, indeed, is the action of God other than this?

پیش چوگانهای حکم کن فکان ** می‌‌دویم اندر مکان و لامکان‌‌

Before the (blows of the) bat of His decree, “Be, and it was,” we are running (like balls) in Space and beyond.

چون که بی‌‌رنگی اسیر رنگ شد ** موسیی با موسیی در جنگ شد

Since colourlessness (pure Unity) became the captive of colour (manifestation in the phenomenal world), a Moses came into conflict with a Moses.

چون به بی‌‌رنگی رسی کان داشتی ** موسی و فرعون دارند آشتی‌‌

When you attain unto the colourlessness which you (originally) possessed, Moses and Pharaoh are at peace (with each other).

گر ترا آید بر این نکته سؤال ** رنگ کی خالی بود از قیل و قال‌‌

If it occurs to you to ask questions about this mystery, (I reply), how should (the world of) colour be devoid of contradiction?

این عجب کاین رنگ از بی‌‌رنگ خاست ** رنگ با بی‌‌رنگ چون در جنگ خاست‌‌ 2470

The marvel is that this colour arose from that which is colourless: how did colour arise to war with the colourless?

چون که روغن را ز آب اسرشته‌‌اند ** آب با روغن چرا ضد گشته‌‌اند

The original source of oil (the oil producing tree) is made to grow by means of water: how (then) does it (oil) finally become opposed to water?

چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا

Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?

یا نه جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت است‌‌

Or is this not (really) war? Is it for (the Divine) purpose, (and is it) an artifice, like the bickering of those who sell asses?

یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است‌‌

Or is it neither this nor that? Is it bewilderment? The treasure must be sought and this (bewilderment) is the ruin (where it is hidden).

آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی‌‌ 2475

That which you imagine to be the treasure—through that vain imagination you are losing the treasure.

چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها

Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.

در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود

In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.

نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد

It is not the case that the existent implored help against (sought to escape from) nonexistence; nay, (’twas) the non-existent (that) repelled the existent.

تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست‌‌

Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)

ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد 2480

Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection.

نعلهای باژگونه ست ای سلیم ** نفرت فرعون می‌‌دان از کلیم‌‌

O man of sound heart (mind), ’tis (a case of) reversed shoes: know that Pharaoh's abhorrence (of Moses) was (really) from (caused by) Moses.

سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة

The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”

چون حکیمک اعتقادی کرده است ** کاسمان بیضه زمین چون زرده است‌‌

The wretched philosopher being firmly convinced that the sky is an egg and the earth like its yolk,

گفت سائل چون بماند این خاکدان ** در میان این محیط آسمان‌‌

Some one asked him how this earth remains, in the midst of this surrounding expanse of sky,

همچو قندیلی معلق در هوا ** نی به اسفل می‌‌رود نی بر علی‌‌

Suspended in the air like a lamp, moving neither to the bottom nor to the top.

آن حکیمش گفت کز جذب سما ** از جهات شش بماند اندر هوا 2485

The philosopher said to him, “It remains in the air because of the attraction exerted by the sky from (all) six directions.

چون ز مغناطیس قبه‌‌ی ریخته ** در میان ماند آهنی آویخته‌‌

(The sky is) like a vault moulded (made) of lodestone: (the earth like) a suspended piece of iron remains in the middle.”

آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را

Said the other, “How should the pure sky draw the dark earth to itself?

بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات‌‌

Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”