If, outwardly, the peri is hidden, (yet) Man is a hundred times more hidden than the peris.4255
گر به ظاهر آن پری پنهان بود ** آدمی پنهان‌تر از پریان بود
In the view of the intelligent, Man is indeed a hundred times more hidden than the peri who is concealed.
نزد عاقل زان پری که مضمرست ** آدمی صد بار خود پنهان‌ترست
Since, in the view of the intelligent, Man is hidden, how (hidden) must be the Adam who is pure (chosen of God) in the unseen world!
آدمی نزدیک عاقل چون خفیست ** چون بود آدم که در غیب او صفیست
Comparison of the form of the saints and the form of the speech of the saints to the form of the rod of Moses and to the form of the incantation of Jesus, peace be on them both!
تشبیه صورت اولیا و صورت کلام اولیا به صورت عصای موسی و صورت افسون عیسی علیهما السلام
Man is like the rod of Moses; Man is like the incantation of Jesus.
For the sake of justice and for the sake of decorum, the true believer's heart is in the hand of God, between (His) two fingers.
در کف حق بهر داد و بهر زین ** قلب مومن هست بین اصبعین
Its (the rod's) exterior (form) is a piece of wood, but (all created) existence is one mouthful to it when it opens its throat.4260
ظاهرش چوبی ولیکن پیش او ** کون یک لقمه چو بگشاید گلو
In the incantation of Jesus do not regard (merely) the letter and the sound: regard the fact that Death turned and fled from it.
تو مبین ز افسون عیسی حرف و صوت ** آن ببین کز وی گریزان گشت موت
In his incantation do not regard the petty words: consider that the dead sprang up and sat down.
تو مبین ز افسونش آن لهجات پست ** آن نگر که مرده بر جست و نشست
In (the case of) that rod, do not regard the easy getting (of it): regard the fact that it cleft the green sea.
تو مبین مر آن عصا را سهل یافت ** آن ببین که بحر خضرا را شکافت
You have seen from afar the black canopy: take a step forward and behold the army!
تو ز دوری دیده‌ای چتر سیاه ** یک قدم فا پیش نه بنگر سپاه
From afar you see nothing but the dust: advance a little and see the man in the dust.4265
تو ز دوری می‌نبینی جز که گرد ** اندکی پیش آ ببین در گرد مرد
His dust makes eyes bright; his manliness uproots mountains.
دیده‌ها را گرد او روشن کند ** کوهها را مردی او بر کند
When Moses came up from the remotest part of the desert, at his advent Mount Sinai began to dance.
چون بر آمد موسی از اقصای دشت ** کوه طور از مقدمش رقاص گشت
Commentary on (the text), O ye mountains, repeat (the praise of God) in accord with him, and the birds (likewise).
تفسیر یا جبال اوبی معه والطیر
The face of David shone with His glory: the mountains sang plaintively after him.
روی داود از فرش تابان شده ** کوهها اندر پیش نالان شده
The mountain became an accompanist to David: both the minstrels (were) drunken in love for a King.
کوه با داود گشته همرهی ** هردو مطرب مست در عشق شهی
Came the (Divine) command, “O ye mountains, repeat (the praise of God)”: both joined their voices and kept the tune together.4270
یا جبال اوبی امر آمده ** هر دو هم‌آواز و هم‌پرده شده
He (God) said, “O David, thou hast suffered separation: for My sake thou hast parted from thine intimates.”
گفت داودا تو هجرت دیده‌ای ** بهر من از همدمان ببریده‌ای
O lonely stranger who hast become friendless, from whose heart the fire of longing hath flamed up,
ای غریب فرد بی مونس شده ** آتش شوق از دلت شعله زده
Thou desirest minstrels and singers and boon-companions: the Eternal One brings the mountains unto thee.
مطربان خواهی و قوال و ندیم ** کوهها را پیشت آرد آن قدیم
He makes (them) minstrels and singers and pipers: He makes the mountain blow in measure before thee,
مطرب و قوال و سرنایی کند ** که به پیشت بادپیمایی کند
To the end that thou mayst know that, since the mountain is permitted to sing, the saint (likewise) hath plaintive songs (uttered) without lips or teeth.4275
تا بدانی ناله چون که را رواست ** بی لب و دندان ولی را ناله‌هاست
The melody of the particles of that pure-bodied one is reaching his sensuous ear every moment.
نغمه‌ی اجزای آن صافی‌جسد ** هر دمی در گوش حسش می‌رسد
His companions hear it not, (but) he hears (it): oh, happy is the soul that believes in his hidden mystery.
همنشینان نشنوند او بشنود ** ای خنک جان کو به غیبش بگرود
He (the saint) beholds a hundred discourses in himself, while his companion has gotten no scent (perception thereof).
بنگرد در نفس خود صد گفت و گو ** همنشین او نبرده هیچ بو
Within thy heart a hundred questions and a hundred answers are coming from (the realm of) non-spatiality to thy dwelling-place.
صد سال و صد جواب اندر دلت ** می‌رسد از لامکان تا منزلت