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
Said the other, “How should the pure sky draw the dark earth to itself?
آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را
Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”
بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات
(Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.
پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال
Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that.2490
پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن
If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.
سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال
They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).
کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
When they conceal their amber, they quickly make your submission (to God) rebellion (against Him).