Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?
چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا
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 جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت 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).
یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است
That which you imagine to be the treasure—through that vain imagination you are losing the treasure.2475
آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی
Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.
چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها
In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.
در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود
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.
نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد
Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)
تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست
Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection.2480
ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد
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.
نعلهای باژگونه ست ای سلیم ** نفرت فرعون می‌‌دان از کلیم
The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”