Look at those two fellow-washermen: there is apparently a difference between that one and this:
آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این
The one has thrown the cotton garments into the water, while the other partner is drying them.
آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند
Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;
باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند
Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement.3085
لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا
Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.
هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است
When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.
چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد
The course of this water is above the mill: its going into the mill is for your sakes.
رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست
Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.
چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند
The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:3090
ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست
It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.
می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها
O God, do Thou reveal to the soul that place where speech is growing without letters,
ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام
That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—
تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم
An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.
عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا
(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.3095
تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم
(The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned
باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال
Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.
باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ
The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.
علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد
Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.
ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران
The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded).3100
امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف
This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).
این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد
How the lion punished the wolf who had shown disrespect in dividing (the prey).
ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود
That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).
گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز
’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.
فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر
After that, the lion turned to the fox and said, “Divide this for eating.”
بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد
He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King,3105
سجده کرد و گفت کاین گاو سمین ** چاشت خوردت باشد ای شاه گزین
And that goat will be a portion reserved for the victorious King at midday,
و آن بز از بهر میان روز را ** یخنیی باشد شه پیروز را