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1
1087-1136

  • His world extends (just) as far as his sight reaches; his eye is so big, his “sea” is big in the same proportion.
  • عالمش چندان بود کش بینش است ** چشم چندین بحر هم چندینش است‌‌

  • So with the false interpreter (of the Qur’án): like the fly, his imagination is (foul as) ass's urine and his conception (worthless as) a straw.
  • صاحب تاویل باطل چون مگس ** وهم او بول خر و تصویر خس‌‌

  • If the fly leave off interpreting by (following his own) opinion, Fortune will turn that fly into a humáy.
  • گر مگس تاویل بگذارد به رای ** آن مگس را بخت گرداند همای‌‌

  • One who possesses this (Divine) indication (of the true meaning) is not a fly: his spirit is not analogous to his (outward) form. 1090
  • آن مگس نبود کش این عبرت بود ** روح او نی در خور صورت بود

  • How the lion roared wrathfully because the hare was late in coming.
  • تولیدن شیر از دیر آمدن خرگوش‌‌

  • As (for example) the hare who struck against the lion: how was his spirit analogous to his stature?
  • همچو آن خرگوش کاو بر شیر زد ** روح او کی بود اندر خورد قد

  • The lion from fury and rage was saying, “By means of my ear the enemy has bound up my eye.
  • شیر می‌‌گفت از سر تیزی و خشم ** کز ره گوشم عدو بر بست چشم‌‌

  • The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.
  • مکرهای جبریانم بسته کرد ** تیغ چوبینشان تنم را خسته کرد

  • After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.
  • زین سپس من نشنوم آن دمدمه ** بانگ دیوان است و غولان آن همه‌‌

  • O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.” 1095
  • بردران ای دل تو ایشان را مه‌‌ایست ** پوستشان بر کن کشان جز پوست نیست‌‌

  • What is skin? Specious words, like ripples on water which have no continuance.
  • پوست چه بود گفتهای رنگ رنگ ** چون زره بر آب کش نبود درنگ‌‌

  • Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.
  • این سخن چون پوست و معنی مغز دان ** این سخن چون نقش و معنی همچو جان‌‌

  • The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.
  • پوست باشد مغز بد را عیب پوش ** مغز نیکو را ز غیرت غیب پوش‌‌

  • When the pen is of wind and the scroll of water, whatever you write perishes speedily;
  • چون قلم از باد بد دفتر ز آب ** هر چه بنویسی فنا گردد شتاب‌‌

  • It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment). 1100
  • نقش آب است ار وفا جویی از آن ** باز گردی دستهای خود گزان‌‌

  • The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).
  • باد در مردم هوا و آرزوست ** چون هوا بگذاشتی پیغام هوست‌‌

  • Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.
  • خوش بود پیغامهای کردگار ** کاو ز سر تا پای باشد پایدار

  • The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,
  • خطبه‌‌ی شاهان بگردد و آن کیا ** جز کیا و خطبه‌‌های انبیا

  • Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
  • ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست‌‌

  • The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever. 1105
  • از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند

  • The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.
  • نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست‌‌

  • Further setting forth the stratagem of the hare.
  • هم در بیان مکر خرگوش‌‌

  • The hare made much delay in going; he rehearsed to himself the tricks (which he was about to play).
  • در شدن خرگوش بس تاخیر کرد ** مکر را با خویشتن تقریر کرد

  • After long delay he came on (took) the road, that he might say one or two secrets into the ear of the lion.
  • در ره آمد بعد تاخیر دراز ** تا به گوش شیر گوید یک دو راز

  • Think what words are in the core (inmost consciousness) of Reason.
  • تا چه عالمهاست در سودای عقل ** تا چه با پهناست این دریای عقل‌‌

  • In this sweet ocean our forms are moving fast, like cups on the surface of water: 1110
  • صورت ما اندر این بحر عذاب ** می‌‌دود چون کاسه‌‌ها بر روی آب‌‌

  • Until they become full, (they float) like bowls on the top of the sea, (but) when the bowl is filled it sinks therein.
  • تا نشد پر بر سر دریا چو طشت ** چون که پر شد طشت در وی غرق گشت‌‌

  • Reason is hidden, and (only) a world (of phenomena) is visible: our forms are the waves or a spray of it (of that hidden ocean).
  • عقل پنهان است و ظاهر عالمی ** صورت ما موج یا از وی نمی‌‌

  • Whatsoever (thing) the form makes (uses as) a means of approach to It (to Reason), by that (same) means the ocean (of Reason) casts it (the form) far away.
  • هر چه صورت می وسیلت سازدش ** ز آن وسیلت بحر دور اندازدش‌‌

  • So long as the heart does not see the Giver of (its) conscience, so long as the arrow does not see the far-shooting Archer,
  • تا نبیند دل دهنده‌‌ی راز را ** تا نبیند تیر دور انداز را

  • He (who is thus blind) thinks his horse is lost, though (all the while) he is obstinately speeding his horse on the road. 1115
  • اسب خود را یاوه داند وز ستیز ** می‌‌دواند اسب خود در راه تیز

  • That fine fellow thinks his horse is lost, while the horse in truth is sweeping him onward like the wind.
  • اسب خود را یاوه داند آن جواد ** و اسب خود او را کشان کرده چو باد

  • In lamentation and inquiry that scatterbrain (runs) from door to door in every direction, asking and searching:
  • در فغان و جستجو آن خیره‌‌سر ** هر طرف پرسان و جویان دربدر

  • “Where and who is he that stole my horse?” What is this (animal) under thy thigh, O master?
  • کان که دزدید اسب ما را کو و کیست ** این که زیر ران تست ای خواجه چیست‌‌

  • “Yes, this is the horse, but where is this horse?” O dexterous rider in search of thy horse, come to thyself!
  • آری این اسب است لیک این اسب کو ** با خود آ ای شهسوار اسب جو

  • The Spirit is lost (to view) because of its being so manifest and near: how, having thy belly full of water, art thou dry-lipped like a jar? 1120
  • جان ز پیدایی و نزدیکی است گم ** چون شکم پر آب و لب خشکی چو خم‌‌

  • How wilt thou see red and green and russet, unless before (seeing) these three (colours) thou see the light?
  • کی ببینی سرخ و سبز و فور را ** تا نبینی پیش از این سه نور را

  • But since thy mind was lost (absorbed) in (perception of) the colour, those colours became to thee a veil from (debarred thee from contemplating) the light.
  • لیک چون در رنگ گم شد هوش تو ** شد ز نور آن رنگها رو پوش تو

  • Inasmuch as at night those colours were hidden, thou sawest that thy vision of the colour was (derived) from the light.
  • چون که شب آن رنگها مستور بود ** پس بدیدی دید رنگ از نور بود

  • There is no vision of colour without the external light: even so it is with the colour of inward phantasy.
  • نیست دید رنگ بی‌‌نور برون ** همچنین رنگ خیال اندرون‌‌

  • This outward (light) is (derived) from the sun and from Suhá, while the inward (light) is from the reflexion of the beams of (Divine) Glory. 1125
  • این برون از آفتاب و از سها ** و اندرون از عکس انوار علی‌‌

  • The light which gives light to the eye is in truth the light of the heart: the light of the eye is produced by the light of hearts.
  • نور نور چشم خود نور دل است ** نور چشم از نور دلها حاصل است‌‌

  • Again, the light which gives light to the heart is the Light of God, which is pure and separate from the light of intellect and sense.
  • باز نور نور دل نور خداست ** کاو ز نور عقل و حس پاک و جداست‌‌

  • At night there was no light and thou didst not see the colours; then it (the light) was made manifest by the opposite of light (by darkness).
  • شب نبد نوری ندیدی رنگها ** پس به ضد نور پیدا شد ترا

  • (First) comes the seeing of light, then the seeing of colour; and this thou knowest immediately by the opposite of light (darkness).
  • دیدن نور است آن گه دید رنگ ** وین به ضد نور دانی بی‌‌درنگ‌‌

  • God created pain and sorrow for the purpose that happiness might be made manifest by means of this opposite. 1130
  • رنج و غم را حق پی آن آفرید ** تا بدین ضد خوش دلی آید پدید

  • Hidden things, then, are manifested by means of their opposite; since God hath no opposite, He is hidden;
  • پس نهانیها به ضد پیدا شود ** چون که حق را نیست ضد پنهان بود

  • For the sight fell (first) on the light, then on the colour: opposite is made manifest by opposite, like Greeks and Ethiopians.
  • که نظر بر نور بود آن گه به رنگ ** ضد به ضد پیدا بود چون روم و زنگ‌‌

  • Therefore thou knewest light by its opposite: opposite reveals opposite in (the process of) coming forth.
  • پس به ضد نور دانستی تو نور ** ضد ضد را می‌‌نماید در صدور

  • The Light of God hath no opposite in (all) existence, that by means of that opposite it should be possible to make Him manifest:
  • نور حق را نیست ضدی در وجود ** تا به ضد او را توان پیدا نمود

  • Necessarily (therefore) our eyes do not perceive Him, though He perceives (us): see this (fact) from (the case of) Moses and the mountain (Sinai). 1135
  • لاجرم أبصارنا لا تدرکه ** و هو یدرک بین تو از موسی و که‌‌

  • Know that form springs from spirit (reality) as the lion from the jungle, or as voice and speech from thought.
  • صورت از معنی چو شیر از بیشه دان ** یا چو آواز و سخن ز اندیشه دان‌‌