سال قحط از آفتاب خیره‌خند ** باغها در مرگ و جان کندن رسند 1580
In a year of drought the orchards are reduced to death and agony by the sun laughing unconscionably.
ز امر حق وابکوا کثیرا خوانده‌ای ** چون سر بریان چه خندان مانده‌ای
You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?
روشنی خانه باشی هم‌چو شمع ** گر فرو پاشی تو هم‌چون شمع دمع
You will be the light of the house, like the candle, if like the candle you shed showers of tears.
آن ترش‌رویی مادر یا پدر ** حافظ فرزند شد از هر ضرر
The mother’s or father’s sourness of face preserves the child from every harm.
ذوق خنده دیده‌ای ای خیره‌خند ** ذوق گریه بین که هست آن کان قند
You have experienced the pleasure of laughing, O inordinate laugher: (now) experience the pleasure of weeping (and recognise) that it is a mine of sugar.
چون جهنم گریه آرد یاد آن ** پس جهنم خوشتر آید از جنان 1585
Since thinking of Hell causes weeping, therefore Hell is better than Paradise.
خنده‌ها در گریه‌ها آمد کتیم ** گنج در ویرانه‌ها جو ای سلیم
In tears there are laughters concealed: seek treasure amidst ruins, O simple (sincere) man.
ذوق در غمهاست پی گم کرده‌اند ** آب حیوان را به ظلمت برده‌اند
Pleasure is (concealed) in pains: the track has been lost, the Water of Life has been taken away into the (Land of) Darkness.
بازگونه نعل در ره تا رباط ** چشمها را چار کن در احتیاط
On the way to the Caravanseray the shoes are upside down: make your (two) eyes to be (as) four in precaution (against being deceived).
چشمها را چار کن در اعتبار ** یار کن با چشم خود دو چشم یار
Make your (two) eyes to be (as) four in careful consideration: join to your own eye (eyes) the two eyes of the Friend.
امرهم شوری بخوان اندر صحف ** یار را باش و مگوش از ناز اف 1590
Read in the pages (of the Qur’an) their affair is a matter for consultation: be (devoted) to the Friend and do not say to him disdainfully, ‘Fie!’
یار باشد راه را پشت و پناه ** چونک نیکو بنگری یارست راه
The Friend is the support and refuge on the Way: when you consider well; (you will see that) the Friend is the Way.
چونک در یاران رسی خامش نشین ** اندر آن حلقه مکن خود را نگین
When you come into a company of friends, sit silent: do not make yourself the bezel in that ring.
در نماز جمعه بنگر خوش به هوش ** جمله جمعند و یک‌اندیشه و خموش
At the Friday prayer-service look well and attentively: (you will see that) all are concentrated and possessed by a single thought and silent.
رختها را سوی خاموشی کشان ** چون نشان جویی مکن خود را نشان
Direct your course towards silence: when you seek the marks (of the Way), do not make yourself a mark (for attention).
گفت پیغامبر که در بحر هموم ** در دلالت دان تو یاران را نجوم 1595
The Prophet said, ‘Know that amidst the sea of cares (my) Companions are (as) stars in respect of guidance.’
چشم در استارگان نه ره بجو ** نطق تشویش نظر باشد مگو
Fix your eye on the stars, seek the Way; speech is a cause of confusion to the sight: do not speak.
گر دو حرف صدق گویی ای فلان ** گفت تیره در تبع گردد روان
If you utter two true words, O such-and-such, the dark (false) speech will begin to flow in their train.
این نخواندی کالکلام ای مستهام ** فی شجون حره جر الکلام
Haven’t you read that (your) talk concerning (your) griefs, O frenzied (lover) is drawn along by the draw (ride) of talk?
هین مشو شارع در آن حرف رشد ** که سخن زو مر سخن را می‌کشد
Beware, do not begin (to speak) those right words, for words quickly draw (other) words (after them).
نیست در ضبطت چو بگشادی دهان ** از پی صافی شود تیره روان 1600
When you have (once) opened your mouth, they are not in your control: the dark(falsehood) flows on the heels of the pure (truth).
آنک معصوم ره وحی خداست ** چون همه صافست بگشاید رواست
He (alone) may open (his mouth) who is preserved (from error) in the way of (Divine) inspiration; ‘tis permissible, since he is entirely pure;
زانک ما ینطق رسول بالهوی ** کی هوا زاید ز معصوم خدا
For a prophet does not speak from self-will: how should self-will proceed from him who is preserved by God?
خویشتن را ساز منطیقی ز حال ** تا نگردی هم‌چو من سخره‌ی مقال
Make yourself one that speaks eloquently from ecstatic feeling, lest you become a slave to argumentation like me.”
سال کردن آن صوفی قاضی را
How the Súfi questioned the Cadi.
گفت صوفی چون ز یک کانست زر ** این چرا نفعست و آن دیگر ضرر
The Súfi said, “Since (all) the gold is from a single Mine, why is this beneficial and that other harmful?