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?
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?
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?
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?
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)?
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?
چون خدا فرمود ره را راه من ** این خفیر از چیست و آن یک راه‌زن 1610
Since God has called the Way ‘My Way,’ wherefore is this one a trusty escort and that one a brigand?
از یک اشکم چون رسد حر و سفیه ** چون یقین شد الولد سر ابیه
How can (both) the (noble) freeman and the (base) fool come from a single womb, since it is certain that the son is (the expression of) his father’s inmost nature?
وحدتی که دید با چندین هزار ** صد هزاران جنبش از عین قرار
Who (ever) saw a Unity with so many thousand (numbers), (or) a hundred thousand motions (proceeding) from the essence of Rest?”
جواب گفتن آن قاضی صوفی را
The Cadi’s reply to the Súfi.
گفت قاضی صوفیا خیره مشو ** یک مثالی در بیان این شنو
The Cadi said, “O Súfí, do not be perplexed: hearken to a parable in explanation of this (mystery).
هم‌چنانک بی‌قراری عاشقان ** حاصل آمد از قرار دلستان
(‘Tis) just as the disquiet of lovers is the result of the tranquillity of the one who captivates their hearts.
او چو که در ناز ثابت آمده ** عاشقان چون برگها لرزان شده 1615
He stands immovable, like a mountain, in his disdain, while his lovers are quivering like leaves.
خنده‌ی او گریه‌ها انگیخته ** آب رویش آب روها ریخته
His laughter stirs (them to) tears, his glory causes their glories to fade.
این همه چون و چگونه چون زبد ** بر سر دریای بی‌چون می‌طپد
All this conditionality is tossing like foam on the surface of the unconditioned Sea.
ضد و ندش نیست در ذات و عمل ** زان بپوشیدند هستیها حلل
In its (the Sea’s) essence and action there is neither opposite nor like: by it (alone) are (all) existences clothed in robes (of existence).
ضد ضد را بود و هستی کی دهد ** بلک ازو بگریزد و بیرون جهد
How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from it.
ند چه بود مثل مثل نیک و بد ** مثل مثل خویشتن را کی کند 1620
What is (the meaning of) nidd? The like (mithl) of (something) good or bad. How should a like make its own like?
چونک دو مثل آمدند ای متقی ** این چه اولیتر از آن در خالقی
When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?
بر شمار برگ بستان ند و ضد ** چون کفی بر بحر بی‌ضدست و ند
Opposites and likes, in number as the leaves of the orchard, are (but) as a flake of foam on the Sea that hath no like or opposite.
بی‌چگونه بین تو برد و مات بحر ** چون چگونه گنجد اندر ذات بحر
Perceive that the victory and defeat of the Sea are unconditioned: how, (then), should there be room for conditionality in the essence of the Sea?
کمترین لعبت او جان تست ** این چگونه و چون جان کی شد درست
Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?