Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body—1625
پس چنان بحری که در هر قطر آن ** از بدن ناشی‌تر آمد عقل و جان
How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
کی بگنجد در مضیق چند و چون ** عقل کل آنجاست از لا یعلمون
Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’
عقل گوید مر جسد را که ای جماد ** بوی بردی هیچ از آن بحر معاد
The body replies, ‘Assuredly I am thy shadow: who would seek help from a shadow, O soul of thy uncle?’
جسم گوید من یقین سایه‌ی توم ** یاری از سایه که جوید جان عم
Reason says, ‘This is the house of bewilderment, not a house where the worthy is bolder than the unworthy.’
عقل گوید کین نه آن حیرت سراست ** که سزا گستاخ‌تر از ناسزاست
Here the resplendent sun pays homage to the mote, like a menial.1630
اندرینجا آفتاب انوری ** خدمت ذره کند چون چاکری
In this quarter the lion lays his head (in submission) before the deer; here the falcon lays (droops) his wings before the partridge.
شیر این سو پیش آهو سر نهد ** باز اینجا نزد تیهو پر نهد
(If) you cannot believe this, (then) how is it that Mustafá (Mohammed) seeks a blessing from the lowly poor?
این ترا باور نیاید مصطفی ** چون ز مسکینان همی‌جوید دعا
If you reply that it was for the purpose of teaching (his followers) in what respect was his leaving them in absolute ignorance (of the reason for his action) a means of causing them to understand?
گر بگویی از پی تعلیم بود ** عین تجهیل از چه رو تفهیم بود
Nay, but he knows that the King deposits the royal treasure in ruined places.
بلک می‌داند که گنج شاهوار ** در خرابیها نهد آن شهریار