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  • 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 شده 4270
  • 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 ناله‌هاست 4275
  • 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 را 4280
  • 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.

  • این نه آن شیرست کز وی جان بری ** یا ز پنجه‌ی قهر او ایمان بری
  • This is not such a lion that you will save your life from it or carry off your faith (secure) from the claws of its vengeance.

  • تا قیامت می‌زند قرآن ندی ** ای گروهی جهل را گشته فدی
  • The Qur’án is proclaiming till the Resurrection—“O people devoted to ignorance,

  • که مرا افسانه می‌پنداشتید ** تخم طعن و کافری می‌کاشتید 4285
  • Who were deeming me to be an idle tale and were sowing the seed of raillery and infidelity,

  • خود بدیدیت آنک طعنه می‌زدیت ** که شما فانی و افسانه بدیت
  • (Now) ye yourselves have seen (the truth of) what ye were scoffing at, (namely), that ye were perishable and idle tale.

  • من کلام حقم و قایم به ذات ** قوت جان جان و یاقوت زکات
  • I am the Word of God and subsistent through the (Divine) Essence; I am the Food of the soul of the soul. And (I am) the Jacinth of purity.

  • نور خورشیدم فتاده بر شما ** لیک از خورشید ناگشته جدا
  • I am the Sunlight that hath fallen upon you, but I have not become separate from the Sun.

  • نک منم ینبوع آن آب حیات ** تا رهانم عاشقان را از ممات
  • Lo, I am the Fountain of the Water of Life, that I may deliver the lovers (of God) from death.

  • گر چنان گند آزتان ننگیختی ** جرعه‌ای بر گورتان حق ریختی 4290
  • If your greed had not raised such a stench, God would have poured a draught (of that Water) on your graves.”

  • نه بگیرم گفت و پند آن حکیم ** دل نگردانم بهر طعنی سقیم
  • Nay; I will accept the rede and counsel of the Sage (of Ghazna): I will not let my heart be sickened (wounded) by every taunt.

  • مثل زدن در رمیدن کره‌ی اسپ از آب خوردن به سبب شخولیدن سایسان
  • Parable of the foal's refusing to drink the water because of the bawling of the grooms.

  • آنک فرمودست او اندر خطاب ** کره و مادر همی‌خوردند آب
  • As he has said in his discourse, the foal and its mother were drinking the water.

  • می‌شخولیدند هر دم آن نفر ** بهر اسپان که هلا هین آب خور
  • Those persons (the grooms) were bawling incessantly at the horses, “Come on! Hey, drink!”

  • آن شخولیدن به کره می‌رسید ** سر همی بر داشت و از خور می‌رمید
  • (The noise of) that bawling reached the foal: it was lifting its head and refusing to drink.

  • مادرش پرسید کای کره چرا ** می‌رمی هر ساعتی زین استقا 4295
  • Its mother asked, “O foal, why art thou always refusing to drink this water?”

  • گفت کره می‌شخولند این گروه ** ز اتفاق بانگشان دارم شکوه
  • The foal said, “These people are bawling: I am afraid of the occurrence of their shouts.

  • پس دلم می‌لرزد از جا می‌رود ** ز اتفاق نعره خوفم می‌رسد
  • Therefore my heart is trembling and jumping: dread of the occurrence of the outcry is coming on me.”

  • گفت مادر تا جهان بودست ازین ** کارافزایان بدند اندر زمین
  • The mother said, “Ever since the world existed, there have been busybodies of this sort on the earth.”

  • هین تو کار خویش کن ای ارجمند ** زود کایشان ریش خود بر می‌کنند
  • Hark, do your own business, O worthy man: soon will they tear their beards (in sorrow).

  • وقت تنگ و می‌رود آب فراخ ** پیش از آن کز هجر گردی شاخ شاخ 4300
  • The time is restricted, and the abundant water is flowing away: (drink) ere, through being parted (from it), you fall to pieces.

  • شهره کاریزیست پر آب حیات ** آب کش تا بر دمد از تو نبات
  • There is a famous conduit, full of the Water of Life: draw the Water, in order that verdure may grow up from you.

  • آب خضر از جوی نطق اولیا ** می‌خوریم ای تشنه‌ی غافل بیا
  • We are drinking the water of Khizr from the river of the speech of the saints: come, O heedless thirsty man!

  • گر نبینی آب کورانه بفن ** سوی جو آور سبو در جوی زن
  • If you do not see the water, artfully after the fashion of the blind bring the jug to the river, and dip it in the river.

  • چون شنیدی کاندرین جو آب هست ** کور را تقلید باید کار بست
  • Forasmuch as you have heard that there is water in this river-bed, (go and try): the blind man must practise conformity.

  • جو فرو بر مشک آب‌اندیش را ** تا گران بینی تو مشک خویش را 4305
  • Carry down to the river the water-skin that has thoughts of the water, so that you may find your water-skin heavy.

  • چون گران دیدی شوی تو مستدل ** رست از تقلید خشک آنگاه دل
  • When you have found it heavy, you will be led to infer (the truth): at that moment your heart is delivered from dry conformity.

  • گر نبیند کور آب جو عیان ** لیک داند چون سبو بیند گران
  • If the blind man does not see the river-water ocularly, yet he knows, when he finds the jug heavy,

  • که ز جو اندر سبو آبی برفت ** کین سبک بود و گران شد ز آب و زفت
  • That some water has gone from the river into the jug; for this (jug) was light, and (now) it has become heavy and swollen with water;

  • زانک هر بادی مرا در می‌ربود ** باد می‌نربایدم ثقلم فزود
  • “Because,” (he will say), “every wind used to sweep me away, (but now) the wind does not sweep me away: my weight has increased.”

  • مر سفیهان را رباید هر هوا ** زانک نبودشان گرانی قوی 4310
  • The foolish are swept away by every gust of desire, because they have no weight (ballast) of (intellectual) faculties.

  • کشتی بی‌لنگر آمد مرد شر ** که ز باد کژ نیابد او حذر
  • The wicked man is an anchorless ship, for he finds no precaution (means of defence) against the perverse (contrary) wind.

  • لنگر عقلست عاقل را امان ** لنگری در یوزه کن از عاقلان
  • To the intelligent man the anchor of intelligence is security: beg (such) an anchor from the intelligent.

  • او مددهای خرد چون در ربود ** از خزینه در آن دریای جود
  • Since he (the Sage) has borne away the succours (supplies) of intelligence from the pearl-treasury of that Sea of Bounty,

  • زین چنین امداد دل پر فن شود ** بجهد از دل چشم هم روشن شود
  • By such succours (replenishments) the heart is filled with knowledge: it (that knowledge) shoots from the heart, and the eye too becomes illuminated,

  • زانک نور از دل برین دیده نشست ** تا چو دل شد دیده‌ی تو عاطلست 4315
  • Because the light from the heart has settled upon this eye so that your eye, having become the heart, is (physically) inactive.

  • دل چو بر انوار عقلی نیز زد ** زان نصیبی هم بدو دیده دهد
  • When the heart too has come into contact with the intellectual Lights, it bestows a portion thereof on the eyes also.