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
I have not gained a morsel from any pot: I have (only) blackened my hand and burnt my mouth.2290
من ز دیگی لقمه‌ای نندوختم ** کف سیه کردم دهان را سوختم
Verily, I did not say (to myself), ‘Since I have no certainty in this (matter), I will untie this knot by (the help of) Him who ties (all) knots.’”
خود نگفتم چون درین ناموقنم ** زان گره‌زن این گره را حل کنم
Seek the exposition of God’s Word from God: do not talk nonsense (derived) from (your own) opinion, O hard (impudent) man.
قول حق را هم ز حق تفسیر جو ** هین مگو ژاژ از گمان ای سخت‌رو
The knot which He tied He also will loose: the die which He cast (on the board) He (Himself) will take off.
آن گره کو زد همو بگشایدش ** مهره کو انداخت او بربایدش
Although words of that sort seemed to you to be easy, how should the esoteric (Divine) symbols be easy (to understand)?
گرچه آسانت نمود آن سان سخن ** کی بود آسان رموز من لدن
He (the fakir) said, “O Lord, I repent of this haste: since. Thou hast shut the door, do Thou also open the door.2295
گفت یا رب توبه کردم زین شتاب ** چون تو در بستی تو کن هم فتح باب
(It behoves me) to go (betake myself) once more to the patched frock (of the dervish): even in making (my) invocation (to God) I was devoid of merit.
بر سر خرقه شدن بار دگر ** در دعا کردن بدم هم بی‌هنر
How have I any independent merit or personality or heart? All these are the reflexion of Thee, and Thou Thyself art (all).
کو هنر کو من کجا دل مستوی ** این همه عکس توست و خود توی
Every night in sleep my forethought and knowledge become: like a ship overwhelmed by the water (of the sea).
هر شبی تدبیر و فرهنگم به خواب ** هم‌چو کشتی غرقه می‌گردد ز آب
Neither do I myself remain nor that merit (of mine): my body lies unconscious like a carcase.
خود نه من می‌مانم و نه آن هنر ** تن چو مرداری فتاده بی‌خبر