Man is like the rod of Moses; Man is like the incantation of Jesus.
در کف حق بهر داد و بهر زین ** قلب مومن هست بین اصبعین
For the sake of justice and for the sake of decorum, the true believer's heart is in the hand of God, between (His) two fingers.
ظاهرش چوبی ولیکن پیش او ** کون یک لقمه چو بگشاید گلو4260
Its (the rod's) exterior (form) is a piece of wood, but (all created) existence is one mouthful to it when it opens its throat.
تو مبین ز افسون عیسی حرف و صوت ** آن ببین کز وی گریزان گشت موت
In the incantation of Jesus do not regard (merely) the letter and the sound: regard the fact that Death turned and fled from it.
تو مبین ز افسونش آن لهجات پست ** آن نگر که مرده بر جست و نشست
In his incantation do not regard the petty words: consider that the dead sprang up and sat down.
تو مبین مر آن عصا را سهل یافت ** آن ببین که بحر خضرا را شکافت
In (the case of) that rod, do not regard the easy getting (of it): regard the fact that it cleft the green sea.
تو ز دوری دیده‌ای چتر سیاه ** یک قدم فا پیش نه بنگر سپاه
You have seen from afar the black canopy: take a step forward and behold the army!
تو ز دوری می‌نبینی جز که گرد ** اندکی پیش آ ببین در گرد مرد4265
From afar you see nothing but the dust: advance a little and see the man in the dust.
دیده‌ها را گرد او روشن کند ** کوهها را مردی او بر کند
His dust makes eyes bright; his manliness uproots mountains.
چون بر آمد موسی از اقصای دشت ** کوه طور از مقدمش رقاص گشت
When Moses came up from the remotest part of the desert, at his advent Mount Sinai began to dance.
تفسیر یا جبال اوبی معه والطیر
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).
روی داود از فرش تابان شده ** کوهها اندر پیش نالان شده
The face of David shone with His glory: the mountains sang plaintively after him.
کوه با داود گشته همرهی ** هردو مطرب مست در عشق شهی
The mountain became an accompanist to David: both the minstrels (were) drunken in love for a King.
یا جبال اوبی امر آمده ** هر دو هم‌آواز و هم‌پرده شده4270
Came the (Divine) command, “O ye mountains, repeat (the praise of God)”: both joined their voices and kept the tune together.
گفت داودا تو هجرت دیده‌ای ** بهر من از همدمان ببریده‌ای
He (God) said, “O David, thou hast suffered separation: for My sake thou hast parted from thine intimates.”
ای غریب فرد بی مونس شده ** آتش شوق از دلت شعله زده
O lonely stranger who hast become friendless, from whose heart the fire of longing hath flamed up,
مطربان خواهی و قوال و ندیم ** کوهها را پیشت آرد آن قدیم
Thou desirest minstrels and singers and boon-companions: the Eternal One brings the mountains unto thee.
مطرب و قوال و سرنایی کند ** که به پیشت بادپیمایی کند
He makes (them) minstrels and singers and pipers: He makes the mountain blow in measure before thee,
تا بدانی ناله چون که را رواست ** بی لب و دندان ولی را ناله‌هاست4275
To the end that thou mayst know that, since the mountain is permitted to sing, the saint (likewise) hath plaintive songs (uttered) without lips or teeth.
نغمه‌ی اجزای آن صافی‌جسد ** هر دمی در گوش حسش می‌رسد
The melody of the particles of that pure-bodied one is reaching his sensuous ear every moment.
همنشینان نشنوند او بشنود ** ای خنک جان کو به غیبش بگرود
His companions hear it not, (but) he hears (it): oh, happy is the soul that believes in his hidden mystery.
بنگرد در نفس خود صد گفت و گو ** همنشین او نبرده هیچ بو
He (the saint) beholds a hundred discourses in himself, while his companion has gotten no scent (perception thereof).
صد سال و صد جواب اندر دلت ** می‌رسد از لامکان تا منزلت
Within thy heart a hundred questions and a hundred answers are coming from (the realm of) non-spatiality to thy dwelling-place.
بشنوی تو نشنود زان گوشها ** گر به نزدیک تو آرد گوش را4280
Thou hearest (them); the ears (of another) do not hear (them), (even) if he bring his ear nigh to thee.
گیرم ای کر خود تو آن را نشنوی ** چون مثالش دیده‌ای چون نگروی
O deaf man, I grant that truly thou hearest them not; (but) since thou hast seen their (external) emblem, how wilt not thou believe?
جواب طعنه‌زننده در مثنوی از قصور فهم خود
Reply to him who rails at the Mathnawí on account of his being deficient in understanding.
ای سگ طاعن تو عو عو می‌کنی ** طعن قرآن را برون‌شو می‌کنی
O railing cur, you are bow-wowing and practising evasion for the purpose of railing at the Qur’án.