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1117-1141

  • 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).

  • گر درین مکتب ندانی تو هجا ** همچو احمد پری از نور حجی
  • If in this school thou dost not know the alphabet, (yet) thou art filled, like Ahmad (Mohammed), with the light of Reason.

  • گر نباشی نامدار اندر بلاد ** گم نه‌ای الله اعلم بالعباد
  • If thou art not famous in the world, (yet) thou art not lost: God knoweth best concerning His servants.

  • اندر آن ویران که آن معروف نیست ** از برای حفظ گنجینه‌ی زریست
  • A treasure of gold is (hidden), for safety's sake, in a desolate spot that is not well-known.

  • موضع معروف کی بنهند گنج ** زین قبل آمد فرج در زیر رنج
  • How should they deposit the treasure in a well-known place? On this account it is said, “Joy is (hidden) beneath sorrow.”

  • خاطر آرد بس شکال اینجا ولیک ** بسکلد اشکال را استور نیک 1135
  • Here the mind may bring (suggest) many difficulties, but a good beast will break the tether.

  • هست عشقش آتشی اشکال‌سوز ** هر خیالی را بروبد نور روز
  • His (God's) love is a fire that consumes difficulties: the daylight sweeps away every phantom.

  • هم از آن سو جو جواب ای مرتضا ** کین سال آمد از آن سو مر ترا
  • O thou with whom He is pleased, seek the answer from the same quarter from which this question came to thee.

  • گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست
  • The cornerless corner of the heart is a King's highway: the radiance that is neither of the east nor of the west is (derived) from a Moon.

  • تو ازین سو و از آن سو چون گدا ** ای که معنی چه می‌جویی صدا
  • Why on this side and on that, like a beggar, O mountain of Reality, art thou seeking the echo?

  • هم از آن سو جو که وقت درد تو ** می‌شوی در ذکر یا ربی دوتو 1140
  • Seek (the answer) from the same quarter to which, in the hour of pain, thou bendest low, crying repeatedly, “O my Lord!”

  • وقت درد و مرگ آن سو می‌نمی ** چونک دردت رفت چونی اعجمی
  • In the hour of pain and death thou turnest in that direction: how, when thy pain is gone, art thou ignorant?