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
But (nevertheless) the sun of (Divine) favour has shone (forth) and has graciously succoured them that despair.2280
لیک خورشید عنایت تافته‌ست ** آیسان را از کرم در یافته‌ست
He (God) in His mercy has played a very marvellous game of backgammon: He has made the essence of ingratitude to be a turning in repentance (towards Him).
نرد بس نادر ز رحمت باخته ** عین کفران را انابت ساخته
Even from this ill-fatedness (unrighteousness) of the people (of the world) that Bounteous One has caused two hundred fountains of love to burst.
هم ازین بدبختی خلق آن جواد ** منفجر کرده دو صد چشمه‌ی وداد
He gives to the rose-bud a source (of growth) in the thorn; He gives to the snake-stone, (though obtained) from the snake, an ornamental quality.
غنچه را از خار سرمایه دهد ** مهره را از مار پیرایه دهد
He brings forth day from the blackness of night and makes ease (opulence) to grow (flow) from the hand of him who suffers hardship (penury).
He makes sand into flour for Khalil (Abraham); the mountain becomes an accompanist to David.2285
آرد سازد ریگ را بهر خلیل ** کو با داود گردد هم رسیل
The solitary mountain amidst that cloud of darkness opens the music of the harp and (the tones of) treble and bass,
کوه با وحشت در آن ابر ظلم ** بر گشاید بانگ چنگ و زیر و بم
(Singing), “Arise, O David, thou shunner of the people! Thou hast abandoned that (society): receive compensation from me.”
خیز ای داود از خلقان نفیر ** ترک آن کردی عوض از ما بگیر
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God Most High, saying, “O Thou to whom manifestation belongs, do Thou make this hidden thing evident!”
انابت آن طالب گنج به حق تعالی بعد از طلب بسیار و عجز و اضطرار کی ای ولی الاظهار تو کن این پنهان را آشکار
The dervish said, “O Knower of the secret, I have run about in vain for the sake of this treasure.
گفت آن درویش ای دانای راز ** از پی این گنج کردم یاوه‌تاز
The devil of greed and cupidity and hurry sought neither deliberation nor calmness.
دیو حرص و آز و مستعجل تگی ** نی تانی جست و نی آهستگی