By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason).2255
عقل از آن بازی همییابد صبی ** گرچه با عقلست در ظاهر ابی
How can a demented child play? There must be (in the child) a part (of reason) in order that it (the part) may attain to the whole.
کودک دیوانه بازی کی کند ** جزو باید تا که کل را فی کند
Returning to the Story of the dome and the treasure.
رجوع کردن به قصهی قبه و گنج
Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
نک خیال آن فقیرم بیریا ** عاجز آورد از بیا و از بیا
You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
بانگ او تو نشنوی من بشنوم ** زانک در اسرار همراز ویم
Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?
طالب گنجش مبین خود گنج اوست ** دوست کی باشد به معنی غیر دوست
At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face.2260
سجده خود را میکند هر لحظه او ** سجده پیش آینهست از بهر رو
If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
گر بدیدی ز آینه او یک پشیز ** بیخیالی زو نماندی هیچ چیز
Both his phantasies and he (himself) would vanish: his knowledge would be obliterated in nescience.
هم خیالاتش هم او فانی شدی ** دانش او محو نادانی شدی
From our nescience another knowledge would rise into clear view, saying, “Lo, I am (God.”
دانشی دیگر ز نادانی ما ** سر برآوردی عیان که انی انا
The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”
اسجدوا لادم ندا آمد همی ** که آدمید و خویش بینیدش دمی
He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens.2265
احولی از چشم ایشان دور کرد ** تا زمین شد عین چرخ لاژورد
He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).
لا اله گفت و الا الله گفت ** گشت لا الا الله و وحدت شکفت
The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)
آن حبیب و آن خلیل با رشد ** وقت آن آمد که گوش ما کشد
Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.
سوی چشمه که دهان زینها بشو ** آنچ پوشیدیم از خلقان مگو
And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.
ور بگویی خود نگردد آشکار ** تو به قصد کشف گردی جرمدار
But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery).2270
لیک من اینک بریشان میتنم ** قایل این سامع این هم منم
Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.
صورت درویش و نقش گنج گو ** رنج کیشاند این گروه از رنج گو
The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.
چشمهی راحت بریشان شد حرام ** میخورند از زهر قاتل جامجام
Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.
خاکها پر کرده دامن میکشند ** تا کنند این چشمهها را خشکبند
How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?
کی شود این چشمهی دریامدد ** مکتنس زین مشت خاک نیک و بد
But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ”2275
لیک گوید با شما من بستهام ** بیشما من تا ابد پیوستهام
The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).
قوم معکوساند اندر مشتها ** خاکخوار و آب را کرده رها
The people (of the world) have a nature opposite to that of the prophets: the people deem the dragon (the world) an object of reliance.
ضد طبع انبیا دارند خلق ** اژدها را متکا دارند خلق
Inasmuch as you have known (from the Qur’an) the eye-bandage whereby God steals (the sight) do you know at all to what you have shut your eyes?
چشمبند ختم چون دانستهای ** هیچ دانی از چه دیده بستهای
To what instead have you opened these eyes (of yours)? (Whatever it be), know that in every respect it is a bad exchange for you.
بر چه بگشادی بدل این دیدهها ** یک به یک بس البدل دان آن ترا