ز آن که موسی را منور کرده‌‌ای ** مر مرا ز آن هم مکدر کرده‌‌ای2450
By that (will) whereby Thou hast made Moses to be illumined, by that (same will) Thou hast made me to be darkened;
ز آن که موسی را تو مه رو کرده‌‌ای ** ماه جانم را سیه رو کرده‌‌ای
By that whereby Thou hast made Moses' face like the moon Thou hast made the moon of my soul to be black-faced (eclipsed).
بهتر از ماهی نبود استاره‌‌ام ** چون خسوف آمد چه باشد چاره‌‌ام
My star was not better than a moon (so that it should be exempt from eclipse): since it has suffered eclipse, what help have I?
نوبتم گر رب و سلطان می‌‌زنند ** مه گرفت و خلق پنگان می‌‌زنند
If they beat drums in my honour (proclaiming me) as Lord and Sultan, (’tis like as when) the moon is eclipsed and the people beat bowls (of metal).
می‌‌زنند آن طاس و غوغا می‌‌کنند ** ماه را ز آن زخمه رسوا می‌‌کنند
They beat those bowls and raise a clamour: they put the moon to shame by their blows.
من که فرعونم ز شهرت وای من ** زخم طاس آن ربی الاعلای من2455
I, who am Pharaoh, oh, woe is me because of (what is being done by) the people: my (title of) ‘My supreme Lord’ is (like) the blows on the bowl (since it proclaims my eclipse).
خواجه‌‌تاشانیم اما تیشه‌‌ات ** می‌‌شکافد شاخ را در بیشه‌‌ات
We (Moses and I) are fellow-servants (to Thee), but Thy axe is cleaving the boughs in Thy forest;
باز شاخی را موصل می‌‌کند ** شاخ دیگر را معطل می‌‌کند
Then it makes one bough to be grafted, another bough to be left uncared for.
شاخ را بر تیشه دستی هست نی ** هیچ شاخ از دست تیشه جست نی
The bough has no power against the axe: no bough escaped from the power of the axe.
حق آن قدرت که آن تیشه تراست ** از کرم کن این کژیها را تو راست
(I entreat Thee) by the truth of the might which belongs to Thy axe, do Thou graciously make these crooked (perverse) actions (of ours) straight (righteous).”
باز با خود گفته فرعون ای عجب ** من نه در یا ربناام جمله شب2460
Once more Pharaoh said to himself, “Oh, wonderful! Am not I (occupied) the whole night in (crying) ‘O our Lord’?
در نهان خاکی و موزون می‌‌شوم ** چون به موسی می‌‌رسم چون می‌‌شوم
In secret I am growing humble and harmonious: when I reach Moses, how am I becoming (so different)?
رنگ زر قلب ده‌‌تو می‌‌شود ** پیش آتش چون سیه رو می‌‌شود
The colour (gilt) of base gold is (laid on) in ten coats: how is it becoming black-faced in the presence of the fire?
نی که قلب و قالبم در حکم اوست ** لحظه‌‌ای مغزم کند یک لحظه پوست
Is it not (true) that my heart (spirit) and body are under His control, (so that) at one moment He makes me a kernel, at another moment a rind?
سبز گردم چون که گوید کشت باش ** زرد گردم چون که گوید زشت باش
When He bids me be a cornfield, I become green; when He bids me be ugly, I become yellow.
لحظه‌‌ای ماهم کند یک دم سیاه ** خود چه باشد غیر این کار اله2465
At one moment He makes me a moon, at another black.” How, indeed, is the action of God other than this?
پیش چوگانهای حکم کن فکان ** می‌‌دویم اندر مکان و لامکان
Before the (blows of the) bat of His decree, “Be, and it was,” we are running (like balls) in Space and beyond.
چون که بی‌‌رنگی اسیر رنگ شد ** موسیی با موسیی در جنگ شد
Since colourlessness (pure Unity) became the captive of colour (manifestation in the phenomenal world), a Moses came into conflict with a Moses.
چون به بی‌‌رنگی رسی کان داشتی ** موسی و فرعون دارند آشتی
When you attain unto the colourlessness which you (originally) possessed, Moses and Pharaoh are at peace (with each other).
گر ترا آید بر این نکته سؤال ** رنگ کی خالی بود از قیل و قال
If it occurs to you to ask questions about this mystery, (I reply), how should (the world of) colour be devoid of contradiction?
این عجب کاین رنگ از بی‌‌رنگ خاست ** رنگ با بی‌‌رنگ چون در جنگ خاست2470
The marvel is that this colour arose from that which is colourless: how did colour arise to war with the colourless?
چون که روغن را ز آب اسرشته‌‌اند ** آب با روغن چرا ضد گشته‌‌اند
The original source of oil (the oil producing tree) is made to grow by means of water: how (then) does it (oil) finally become opposed to water?
چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا
Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?
یا نه جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت است
Or is this not (really) war? Is it for (the Divine) purpose, (and is it) an artifice, like the bickering of those who sell asses?
یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است
Or is it neither this nor that? Is it bewilderment? The treasure must be sought and this (bewilderment) is the ruin (where it is hidden).
آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی2475
That which you imagine to be the treasure—through that vain imagination you are losing the treasure.
چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها
Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.
در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود
In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.
نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد
It is not the case that the existent implored help against (sought to escape from) nonexistence; nay, (’twas) the non-existent (that) repelled the existent.
تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست
Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)
ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد2480
Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection.
نعلهای باژگونه ست ای سلیم ** نفرت فرعون می‌‌دان از کلیم
O man of sound heart (mind), ’tis (a case of) reversed shoes: know that Pharaoh's abhorrence (of Moses) was (really) from (caused by) Moses.
سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة
The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”
چون حکیمک اعتقادی کرده است ** کاسمان بیضه زمین چون زرده است
The wretched philosopher being firmly convinced that the sky is an egg and the earth like its yolk,
گفت سائل چون بماند این خاکدان ** در میان این محیط آسمان
Some one asked him how this earth remains, in the midst of this surrounding expanse of sky,
همچو قندیلی معلق در هوا ** نی به اسفل می‌‌رود نی بر علی
Suspended in the air like a lamp, moving neither to the bottom nor to the top.
آن حکیمش گفت کز جذب سما ** از جهات شش بماند اندر هوا2485
The philosopher said to him, “It remains in the air because of the attraction exerted by the sky from (all) six directions.
چون ز مغناطیس قبه‌‌ی ریخته ** در میان ماند آهنی آویخته
(The sky is) like a vault moulded (made) of lodestone: (the earth like) a suspended piece of iron remains in the middle.”
آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را
Said the other, “How should the pure sky draw the dark earth to itself?
بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات
Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”
پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال
(Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.
پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن2490
Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that.
سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال
If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.
کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).