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1085-1134

  • بر سر دریا همی‌‌راند او عمد ** می‌‌نمودش آن قدر بیرون ز حد 1085
  • He was propelling the raft on the “sea”: that (small) quantity appeared to him illimitable.

  • بود بی‌‌حد آن چمین نسبت بدو ** آن نظر که بیند آن را راست کو
  • That urine was boundless in relation to him: where was the vision that should see it truly?

  • عالمش چندان بود کش بینش است ** چشم چندین بحر هم چندینش است‌‌
  • His world extends (just) as far as his sight reaches; his eye is so big, his “sea” is big in the same proportion.

  • صاحب تاویل باطل چون مگس ** وهم او بول خر و تصویر خس‌‌
  • So with the false interpreter (of the Qur’án): like the fly, his imagination is (foul as) ass's urine and his conception (worthless as) a straw.

  • گر مگس تاویل بگذارد به رای ** آن مگس را بخت گرداند همای‌‌
  • If the fly leave off interpreting by (following his own) opinion, Fortune will turn that fly into a humáy.

  • آن مگس نبود کش این عبرت بود ** روح او نی در خور صورت بود 1090
  • One who possesses this (Divine) indication (of the true meaning) is not a fly: his spirit is not analogous to his (outward) form.

  • تولیدن شیر از دیر آمدن خرگوش‌‌
  • How the lion roared wrathfully because the hare was late in coming.

  • همچو آن خرگوش کاو بر شیر زد ** روح او کی بود اندر خورد قد
  • As (for example) the hare who struck against the lion: how was his spirit analogous to his stature?

  • شیر می‌‌گفت از سر تیزی و خشم ** کز ره گوشم عدو بر بست چشم‌‌
  • The lion from fury and rage was saying, “By means of my ear the enemy has bound up my eye.

  • مکرهای جبریانم بسته کرد ** تیغ چوبینشان تنم را خسته کرد
  • The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.

  • زین سپس من نشنوم آن دمدمه ** بانگ دیوان است و غولان آن همه‌‌
  • After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.

  • بردران ای دل تو ایشان را مه‌‌ایست ** پوستشان بر کن کشان جز پوست نیست‌‌ 1095
  • O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.”

  • پوست چه بود گفتهای رنگ رنگ ** چون زره بر آب کش نبود درنگ‌‌
  • What is skin? Specious words, like ripples on water which have no continuance.

  • این سخن چون پوست و معنی مغز دان ** این سخن چون نقش و معنی همچو جان‌‌
  • Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.

  • پوست باشد مغز بد را عیب پوش ** مغز نیکو را ز غیرت غیب پوش‌‌
  • The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.

  • چون قلم از باد بد دفتر ز آب ** هر چه بنویسی فنا گردد شتاب‌‌
  • When the pen is of wind and the scroll of water, whatever you write perishes speedily;

  • نقش آب است ار وفا جویی از آن ** باز گردی دستهای خود گزان‌‌ 1100
  • It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment).

  • باد در مردم هوا و آرزوست ** چون هوا بگذاشتی پیغام هوست‌‌
  • The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).

  • خوش بود پیغامهای کردگار ** کاو ز سر تا پای باشد پایدار
  • Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.

  • خطبه‌‌ی شاهان بگردد و آن کیا ** جز کیا و خطبه‌‌های انبیا
  • The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,

  • ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست‌‌
  • Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.

  • از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند 1105
  • The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.

  • نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست‌‌
  • The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.

  • هم در بیان مکر خرگوش‌‌
  • Further setting forth the stratagem of the hare.

  • در شدن خرگوش بس تاخیر کرد ** مکر را با خویشتن تقریر کرد
  • The hare made much delay in going; he rehearsed to himself the tricks (which he was about to play).

  • در ره آمد بعد تاخیر دراز ** تا به گوش شیر گوید یک دو راز
  • After long delay he came on (took) the road, that he might say one or two secrets into the ear of the lion.

  • تا چه عالمهاست در سودای عقل ** تا چه با پهناست این دریای عقل‌‌
  • Think what words are in the core (inmost consciousness) of Reason.

  • صورت ما اندر این بحر عذاب ** می‌‌دود چون کاسه‌‌ها بر روی آب‌‌ 1110
  • In this sweet ocean our forms are moving fast, like cups on the surface of water:

  • تا نشد پر بر سر دریا چو طشت ** چون که پر شد طشت در وی غرق گشت‌‌
  • Until they become full, (they float) like bowls on the top of the sea, (but) when the bowl is filled it sinks therein.

  • عقل پنهان است و ظاهر عالمی ** صورت ما موج یا از وی نمی‌‌
  • Reason is hidden, and (only) a world (of phenomena) is visible: our forms are the waves or a spray of it (of that hidden ocean).

  • هر چه صورت می وسیلت سازدش ** ز آن وسیلت بحر دور اندازدش‌‌
  • Whatsoever (thing) the form makes (uses as) a means of approach to It (to Reason), by that (same) means the ocean (of Reason) casts it (the form) far away.

  • تا نبیند دل دهنده‌‌ی راز را ** تا نبیند تیر دور انداز را
  • So long as the heart does not see the Giver of (its) conscience, so long as the arrow does not see the far-shooting Archer,

  • اسب خود را یاوه داند وز ستیز ** می‌‌دواند اسب خود در راه تیز 1115
  • He (who is thus blind) thinks his horse is lost, though (all the while) he is obstinately speeding his horse on the road.

  • اسب خود را یاوه داند آن جواد ** و اسب خود او را کشان کرده چو باد
  • That fine fellow thinks his horse is lost, while the horse in truth is sweeping him onward like the wind.

  • در فغان و جستجو آن خیره‌‌سر ** هر طرف پرسان و جویان دربدر
  • In lamentation and inquiry that scatterbrain (runs) from door to door in every direction, asking and searching:

  • کان که دزدید اسب ما را کو و کیست ** این که زیر ران تست ای خواجه چیست‌‌
  • “Where and who is he that stole my horse?” What is this (animal) under thy thigh, O master?

  • آری این اسب است لیک این اسب کو ** با خود آ ای شهسوار اسب جو
  • “Yes, this is the horse, but where is this horse?” O dexterous rider in search of thy horse, come to thyself!

  • جان ز پیدایی و نزدیکی است گم ** چون شکم پر آب و لب خشکی چو خم‌‌ 1120
  • The Spirit is lost (to view) because of its being so manifest and near: how, having thy belly full of water, art thou dry-lipped like a jar?

  • کی ببینی سرخ و سبز و فور را ** تا نبینی پیش از این سه نور را
  • How wilt thou see red and green and russet, unless before (seeing) these three (colours) thou see the light?

  • لیک چون در رنگ گم شد هوش تو ** شد ز نور آن رنگها رو پوش تو
  • But since thy mind was lost (absorbed) in (perception of) the colour, those colours became to thee a veil from (debarred thee from contemplating) the light.

  • چون که شب آن رنگها مستور بود ** پس بدیدی دید رنگ از نور بود
  • Inasmuch as at night those colours were hidden, thou sawest that thy vision of the colour was (derived) from the light.

  • نیست دید رنگ بی‌‌نور برون ** همچنین رنگ خیال اندرون‌‌
  • There is no vision of colour without the external light: even so it is with the colour of inward phantasy.

  • این برون از آفتاب و از سها ** و اندرون از عکس انوار علی‌‌ 1125
  • This outward (light) is (derived) from the sun and from Suhá, while the inward (light) is from the reflexion of the beams of (Divine) Glory.

  • نور نور چشم خود نور دل است ** نور چشم از نور دلها حاصل است‌‌
  • The light which gives light to the eye is in truth the light of the heart: the light of the eye is produced by the light of hearts.

  • باز نور نور دل نور خداست ** کاو ز نور عقل و حس پاک و جداست‌‌
  • Again, the light which gives light to the heart is the Light of God, which is pure and separate from the light of intellect and sense.

  • شب نبد نوری ندیدی رنگها ** پس به ضد نور پیدا شد ترا
  • At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness).

  • دیدن نور است آن گه دید رنگ ** وین به ضد نور دانی بی‌‌درنگ‌‌
  • (First) comes the seeing of light, then the seeing of colour; and this thou knowest immediately by the opposite of light (darkness).

  • رنج و غم را حق پی آن آفرید ** تا بدین ضد خوش دلی آید پدید 1130
  • God created pain and sorrow for the purpose that happiness might be made manifest by means of this opposite.

  • پس نهانیها به ضد پیدا شود ** چون که حق را نیست ضد پنهان بود
  • Hidden things, then, are manifested by means of their opposite; since God hath no opposite, He is hidden;

  • که نظر بر نور بود آن گه به رنگ ** ضد به ضد پیدا بود چون روم و زنگ‌‌
  • For the sight fell (first) on the light, then on the colour: opposite is made manifest by opposite, like Greeks and Ethiopians.

  • پس به ضد نور دانستی تو نور ** ضد ضد را می‌‌نماید در صدور
  • Therefore thou knewest light by its opposite: opposite reveals opposite in (the process of) coming forth.

  • نور حق را نیست ضدی در وجود ** تا به ضد او را توان پیدا نمود
  • The Light of God hath no opposite in (all) existence, that by means of that opposite it should be possible to make Him manifest: