آهن و سنگ از برونش مظلمی ** اندرون نوری و شمع عالمی
The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.
درج در خوفی هزاران آمنی ** در سواد چشم چندان روشنی 3580
In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies.
اندرون گاو تن شه‌زاده‌ای ** گنج در ویرانه‌ای بنهاده‌ای
Within the cow-like body there is a prince, a treasure deposited in a ruin,
تا خری پیری گریزد زان نفیس ** گاو بیند شاه نی یعنی بلیس
To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
بود شاهی شاه را بد سه پسر ** هر سه صاحب‌فطنت و صاحب‌نظر
There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
هر یکی از دیگری استوده‌تر ** در سخا و در وغا و کر و فر
Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
پیش شه شه‌زادگان استاده جمع ** قرة العینان شه هم‌چون سه شمع 3585
The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King,
از ره پنهان ز عینین پسر ** می‌کشید آبی نخیل آن پدر
And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
تا ز فرزند آب این چشمه شتاب ** می‌رود سوی ریاض مام و باب
So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
تازه می‌باشد ریاض والدین ** گشته جاری عینشان زین هر دو عین
His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
چون شود چشمه ز بیماری علیل ** خشک گردد برگ و شاخ آن نخیل
(But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.
The withering of his palm-tree tells plainly that the tree was drawing moisture from the son.
ای بسا کاریز پنهان هم‌چنین ** متصل با جانتان یا غافلین
How many a hidden conduit is connected in like fashion with your souls, O ye heedless ones!
ای کشیده ز آسمان و از زمین ** مایه‌ها تا گشته جسم تو سمین
O thou who hast drawn stocks (of nourishment) from heaven and earth, so that thy body has grown fat,
عاریه‌ست این کم همی‌باید فشارد ** کانچ بگرفتی همی‌باید گزارد
(All) this is a loan: thou need’st not stuff (thy body) so much, for thou must needs pay back what thou hast taken—
جز نفخت کان ز وهاب آمدست ** روح را باش آن دگرها بیهدست
(All) except (that of which God said) “I breathed,” for that hath come from the Munificent. Cleave to the spirit! The other things are vain.
بیهده نسبت به جان می‌گویمش ** نی بنسبت با صنیع محکمش 3595
I call them vain in relation to the spirit, not in relation to His (their Maker's) consummate making.
بیان استمداد عارف از سرچشمه‌ی حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمه‌های آبهای بی‌وفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمه‌ها اعتماد کند در طلب چشمه‌ی باقی دایم سست شود کاری ز درون جان تو می‌باید کز عاریه‌ها ترا دری نگشاید یک چشمه‌ی آب از درون خانه به زان جویی که آن ز بیرون آید
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
حبذا کاریز اصل چیزها ** فارغت آرد ازین کاریزها
How goodly is the Conduit which is the source of (all) things! It makes you independent of these (other) conduits.
تو ز صد ینبوع شربت می‌کشی ** هرچه زان صد کم شود کاهد خوشی
You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
چون بجوشید از درون چشمه‌ی سنی ** ز استراق چشمه‌ها گردی غنی
(But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
قرةالعینت چو ز آب و گل بود ** راتبه‌ی این قره درد دل بود
Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
قلعه را چون آب آید از برون ** در زمان امن باشد بر فزون 3600
When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace;
چونک دشمن گرد آن حلقه کند ** تا که اندر خونشان غرقه کند
(But) when the enemy forms a ring round that (fortress), in order that he may drown them (the garrison) in blood,
آب بیرون را ببرند آن سپاه ** تا نباشد قلعه را زانها پناه
The (hostile) troops cut off the outside water, that (the defenders of) the fortress may have no refuge from them.
آن زمان یک چاه شوری از درون ** به ز صد جیحون شیرین از برون
At that time a briny well inside (the walls) is better than a hundred sweet rivers outside.