ور نداری پا بجنبان خویش را ** تا ببینی هر کم و هر بیش را
And if thou hast no foot (means), (yet) bestir thyself that thou mayst behold every less and more.
در معنی این بیت «گر راه روی راه برت بگشایند ور نیست شوی بهستیت بگرایند»
On the meaning of this verse: “If thou fare on the Way, the Way will be revealed to thee; and if thou become nonexistent, (real) existence will be conferred on thee.”
گر زلیخا بست درها هر طرف ** یافت یوسف هم ز جنبش منصرف 1105
Though Zalíkhá shut the doors on every side, still Joseph gained return (to safety) by bestirring himself.
باز شد قفل و در و شد ره پدید ** چون توکل کرد یوسف برجهید
Lock and door opened, and the way (out) appeared: when Joseph put trust in God, he escaped.
گر چه رخنه نیست عالم را پدید ** خیره یوسف‌وار می‌باید دوید
Though the world hath no visible crevice (means of exit), (yet) one must run (to and fro) recklessly, like Joseph,
تا گشاید قفل و در پیدا شود ** سوی بی‌جایی شما را جا شود
In order that the lock may open and the doorway become clear, and the region of non-spatiality become your dwelling-place.
آمدی اندر جهان ای ممتحن ** هیچ می‌بینی طریق آمدن
Thou camest into the world, O afflicted one: dost thou ever see the way of thy coming?
تو ز جایی آمدی وز موطنی ** آمدن را راه دانی هیچ نی 1110
Thou camest from a certain place and abode: dost thou know the way of thy coming? Nay.
گر ندانی تا نگویی راه نیست ** زین ره بی‌راهه ما را رفتنیست
If thou knowest (it) not, (yet) beware of saying that there is no way: by this wayless way we (all) shall depart.
می‌روی در خواب شادان چپ و راست ** هیچ دانی راه آن میدان کجاست
In dreams thou wanderest happily to left and right: hast thou any knowledge where the way is that leads to that arena?
تو ببند آن چشم و خود تسلیم کن ** خویش را بینی در آن شهر کهن
Shut that (sensual) eye and give thyself up: thou wilt find thyself in the ancient City.
چشم چون بندی که صد چشم خمار ** بند چشم تست این سو از غرار
How shouldst thou shut thy (sensual) eye when in this direction a hundred inebriated (languishing) eyes are (as) a bandage on thine eye because of (thy) infatuation (with them)?
چارچشمی تو ز عشق مشتری ** بر امید مهتری و سروری 1115
From love of (having) a purchaser (admirer) thou art (looking) with four eyes (intently) in the hope of (gaining) eminence and chieftainship.
ور بخسپی مشتری بینی به خواب ** چغد بد کی خواب بیند جز خراب
And if thou fall asleep thou seest the purchaser in thy dreams: how should the ill-omened owl dream of aught but a wilderness?
مشتری خواهی بهر دم پیچ پیچ ** تو چه داری که فروشی هیچ هیچ
At every moment thou wantest a purchaser cringing (before thee): what hast thou to sell? Nothing, nothing.
گر دلت را نان بدی یا چاشتی ** از خریداران فراغت داشتی
If thy heart had any (spiritual) bread or breakfast, it would have been empty of (desire for worldly) purchasers.
قصه‌ی آن شخص کی دعوی پیغامبری می‌کرد گفتندش چه خورده‌ای کی گیج شده‌ای و یاوه می‌گویی گفت اگر چیزی یافتمی کی خوردمی نه گیج شدمی و نه یاوه گفتمی کی هر سخن نیک کی با غیر اهلش گویند یاوه گفته باشند اگر چه در آن یاوه گفتن مامورند
Story of the person who claimed to be a prophet. They said to him, “What hast thou eaten that thou hast become crazy and art talking in vain?” He replied, “If I had found anything to eat, I should not have become crazy and talked in vain”; for whenever they (the prophets and saints) speak goodly words to people unworthy to hear them, they will have talked in vain, although they are (divinely) commanded to talk thus in vain.
آن یکی می‌گفت من پیغامبرم ** از همه پیغامبران فاضلترم
A certain man was saying, “I am a prophet: I am superior to all the prophets.”
گردنش بستند و بردندش به شاه ** کین همی گوید رسولم از اله 1120
They bound his neck and took him to the king, saying, “This man says he is a prophet sent by God.”
خلق بر وی جمع چون مور و ملخ ** که چه مکرست و چه تزویر و چه فخ
The people (were) gathered round him (thick) as ants and locusts, crying, “What deceit and imposture and trap is (this)?
گر رسول آنست که آید از عدم ** ما همه پیغامبریم و محتشم
If he that comes from (the realm of) non-existence is a prophet, we all are prophets and grand (in spiritual eminence).
ما از آنجا آمدیم اینجا غریب ** تو چرا مخصوص باشی ای ادیب
We (too) came hither as strangers from that place (realm): why shouldst thou be specially endowed (with prophecy), O accomplished one?”
نه شما چون طفل خفته آمدیت ** بی‌خبر از راه وز منزل بدیت
(He replied), “Did not ye come like a sleeping child? Ye were ignorant of the way and the destination.
از منازل خفته بگذشتید و مست ** بی‌خبر از راه و از بالا و پست 1125
Ye passed through the (different) stages asleep and intoxicated, unconscious of the way and (its) ups and downs;
ما به بیداری روان گشتیم و خوش ** از ورای پنج و شش تا پنج و شش
(But) we (prophets) set out in wakefulness and well (aware) from beyond the five (senses) and the six (directions) to (this world of) the five and six,
دیده منزلها ز اصل و از اساس ** چون قلاووز آن خبیر و ره‌شناس
Having perceived (all) the stages from the source and foundation, possessed of experience and knowing the way like (skilled) guides.”
شاه را گفتند اشکنجه‌ش بکن ** تا نگوید جنس او هیچ این سخن
They said to the king, “Put him to the rack, that a person of his sort may never (again) speak such words.”