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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.
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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.
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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.
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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).
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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.
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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!’
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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.
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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.
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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.
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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).
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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.’
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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.
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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.
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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?
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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).
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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).
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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;
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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?
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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.”
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سال کردن آن صوفی قاضی را
- How the Súfi questioned the Cadi.
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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?
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چونک جمله از یکی دست آمدست ** این چرا هوشیار و آن مست آمدست 1605
- Since the whole (Creation) has come from a single Hand, why has this one come sober and that one intoxicated?
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چون ز یک دریاست این جوها روان ** این چرا نوش است و آن زهر دهان
- Since (all) these rivers flow from a single Sea, why is this one honey and that one poison in the mouth?
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چون همه انوار از شمس بقاست ** صبح صادق صبح کاذب از چه خاست
- Since all lights are (derived) from the everlasting Sun, wherefore did the true dawn and the false dawn rise?
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چون ز یک سرمهست ناظر را کحل ** از چه آمد راستبینی و حول
- Since the blackness of every seeing person’s eye is (derived) from a single Collyrium, wherefore did true sight and strabism come (into being)?
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چونک دار الضرب را سلطان خداست ** نقد را چون ضرب خوب و نارواست
- Since God is the Governor of the Mint, how is it that (both) good and spurious coins are struck?