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 می‌‌کنی2475
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 رد2480
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 هوا2485
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).”
پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال
(Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.
پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن2490
Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that.
سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال
If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.
کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).