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3
1106-1130

  • چون به قوم خود رسید آن مجتبی ** شدق او بگرفت باز او شد عصا
  • When that chosen one (Moses) reached his kinsfolk, he took hold of the corner of its mouth, and it became again a staff.

  • تکیه بر وی کرد و می‌گفت ای عجب ** پیش ما خورشید و پیش خصم شب
  • He leaned upon it, saying, “O wonder! to me (’tis clear as) the sun, to my enemy (’tis dark as) night.

  • ای عجب چون می‌نبیند این سپاه ** عالمی پر آفتاب چاشتگاه
  • O wonder! How doth this host not see a whole world filled with the morning sun?

  • چشم باز و گوش باز و این ذکا ** خیره‌ام در چشم‌بندی خدا
  • Eyes open, and ears open, and this sun! I am amazed at God's eye-bandaging.

  • من ازیشان خیره ایشان هم ز من ** از بهاری خار ایشان من سمن 1110
  • I am amazed at them, and they too at me: (we are) from one springtime, (but) they are thorns and I am jasmine.

  • پیششان بردم بسی جام رحیق ** سنگ شد آبش به پیش این فریق
  • I bore to them many a cup of pure wine: its juice turned to stone before this company.

  • دسته گل بستم و بردم به پیش ** هر گلی چون خار گشت و نوش نیش
  • I twined a handful of roses and carried it to them: every rose became as a thorn, and the honey turned to poison.

  • آن نصیب جان بی‌خویشان بود ** چونک با خویش‌اند پیدا کی شود
  • That (pure wine) is the portion allotted to the selfless: since they are with themselves (not freed from self), how should it be shown (to them)?

  • خفته‌ی بیدار باید پیش ما ** تا به بیداری ببیند خوابها
  • With us, one must needs be a waking sleeper, that in the state of wakefulness he may dream dreams.”

  • دشمن این خواب خوش شد فکر خلق ** تا نخسپد فکرتش بستست حلق 1115
  • Thought of created things is an enemy to this sweet (waking) sleep: until his (any one's) thought is asleep, his throat is shut.

  • حیرتی باید که روبد فکر را ** خورده حیرت فکر را و ذکر را
  • A (mystical) bewilderment is needed to sweep (such) thought away: bewilderment devours (all) thought and recollection.

  • هر که کاملتر بود او در هنر ** او بمعنی پس بصورت پیشتر
  • The more perfect he is in (worldly) science, the more backward he is in reality and the more forward in appearance.

  • راجعون گفت و رجوع این سان بود ** که گله وا گردد و خانه رود
  • He (God) hath said, “(Verily, to Him we are) returning”; and the return is in the same wise as a herd turns back and goes home.

  • چونک واگردید گله از ورود ** پس فتد آن بز که پیش آهنگ بود
  • When the herd has turned back from (after) going down to water, the goat that was the leader (now) falls behind (becomes the hindmost),

  • پیش افتد آن بز لنگ پسین ** اضحک الرجعی وجوه العابسین 1120
  • And the lame hindmost goat is now in front: the return caused the faces to laugh of them that were frowning (before).

  • از گزافه کی شدند این قوم لنگ ** فخر را دادند و بخریدند ننگ
  • How did this party (the prophets and saints) become lame and give up glory and purchase ignominy in vain?

  • پا شکسته می‌روند این قوم حج ** از حرج راهیست پنهان تا فرج
  • This party go on the pilgrimage (to Reality) with broken legs, (because) there is a secret way from straitness to ease.

  • دل ز دانشها بشستند این فریق ** زانک این دانش نداند آن طریق
  • This company washed their hearts (clean) of (the exoteric) kinds of knowledge, because this knowledge does not know that Way.

  • دانشی باید که اصلش زان سرست ** زانک هر فرعی به اصلش رهبرست
  • (In order to tread this Way) one needs a knowledge whereof the root is Yonder, inasmuch as every branch is a guide to its root.

  • هر پری بر عرض دریا کی پرد ** تا لدن علم لدنی می‌برد 1125
  • How should every wing fly across the breadth of the Sea? (Only) the esoteric knowledge will bear (thee) to the Presence (of God).

  • پس چرا علمی بیاموزی به مرد ** کش بباید سینه را زان پاک کرد
  • Why, then, should you teach a man the knowledge of which it behoves him to purify his breast?

  • پس مجو پیشی ازین سر لنگ باش ** وقت وا گشتن تو پیش آهنگ باش
  • Therefore do not seek to be in front: be lame on this side, and be the leader at the moment of return.

  • آخرون السابقون باش ای ظریف ** بر شجر سابق بود میوه‌ی طریف
  • O clever one, be thou (according to the Prophet's saying, “We are) the hindmost and the foremost”: the fresh fruit is prior to the tree.

  • گرچه میوه آخر آید در وجود ** اولست او زانک او مقصود بود
  • Although the fruit comes last into being, it is the first, because it was the object.

  • چون ملایک گوی لا علم لنا ** تا بگیرد دست تو علمتنا 1130
  • Say, like the angels, “We have no knowledge,” to the end that “Thou hast taught us” may take thy hand (come to thy aid).