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1
2462-2486

  • The colour (gilt) of base gold is (laid on) in ten coats: how is it becoming black-faced in the presence of the fire?
  • رنگ زر قلب ده‌‌تو می‌‌شود ** پیش آتش چون سیه رو می‌‌شود

  • 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?
  • نی که قلب و قالبم در حکم اوست ** لحظه‌‌ای مغزم کند یک لحظه پوست‌‌

  • When He bids me be a cornfield, I become green; when He bids me be ugly, I become yellow.
  • سبز گردم چون که گوید کشت باش ** زرد گردم چون که گوید زشت باش‌‌

  • At one moment He makes me a moon, at another black.” How, indeed, is the action of God other than this? 2465
  • لحظه‌‌ای ماهم کند یک دم سیاه ** خود چه باشد غیر این کار اله‌‌

  • Before the (blows of the) bat of His decree, “Be, and it was,” we are running (like balls) in Space and beyond.
  • پیش چوگانهای حکم کن فکان ** می‌‌دویم اندر مکان و لامکان‌‌

  • Since colourlessness (pure Unity) became the captive of colour (manifestation in the phenomenal world), a Moses came into conflict with a Moses.
  • چون که بی‌‌رنگی اسیر رنگ شد ** موسیی با موسیی در جنگ شد

  • When you attain unto the colourlessness which you (originally) possessed, Moses and Pharaoh are at peace (with each other).
  • چون به بی‌‌رنگی رسی کان داشتی ** موسی و فرعون دارند آشتی‌‌

  • If it occurs to you to ask questions about this mystery, (I reply), how should (the world of) colour be devoid of contradiction?
  • گر ترا آید بر این نکته سؤال ** رنگ کی خالی بود از قیل و قال‌‌

  • The marvel is that this colour arose from that which is colourless: how did colour arise to war with the colourless? 2470
  • این عجب کاین رنگ از بی‌‌رنگ خاست ** رنگ با بی‌‌رنگ چون در جنگ خاست‌‌

  • 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 که روغن را ز آب اسرشته‌‌اند ** آب با روغن چرا ضد گشته‌‌اند

  • 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.”
  • سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة

  • The wretched philosopher being firmly convinced that the sky is an egg and the earth like its yolk,
  • چون حکیمک اعتقادی کرده است ** کاسمان بیضه زمین چون زرده است‌‌

  • Some one asked him how this earth remains, in the midst of this surrounding expanse of sky,
  • گفت سائل چون بماند این خاکدان ** در میان این محیط آسمان‌‌

  • Suspended in the air like a lamp, moving neither to the bottom nor to the top.
  • همچو قندیلی معلق در هوا ** نی به اسفل می‌‌رود نی بر علی‌‌

  • The philosopher said to him, “It remains in the air because of the attraction exerted by the sky from (all) six directions. 2485
  • آن حکیمش گفت کز جذب سما ** از جهات شش بماند اندر هوا

  • (The sky is) like a vault moulded (made) of lodestone: (the earth like) a suspended piece of iron remains in the middle.”
  • چون ز مغناطیس قبه‌‌ی ریخته ** در میان ماند آهنی آویخته‌‌