پس چنان بحری که در هر قطر آن ** از بدن ناشی‌تر آمد عقل و جان 1625
Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body—
کی بگنجد در مضیق چند و چون ** عقل کل آنجاست از لا یعلمون
How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
عقل گوید مر جسد را که ای جماد ** بوی بردی هیچ از آن بحر معاد
Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’
جسم گوید من یقین سایه‌ی توم ** یاری از سایه که جوید جان عم
The body replies, ‘Assuredly I am thy shadow: who would seek help from a shadow, O soul of thy uncle?’
عقل گوید کین نه آن حیرت سراست ** که سزا گستاخ‌تر از ناسزاست
Reason says, ‘This is the house of bewilderment, not a house where the worthy is bolder than the unworthy.’
اندرینجا آفتاب انوری ** خدمت ذره کند چون چاکری 1630
Here the resplendent sun pays homage to the mote, like a menial.
شیر این سو پیش آهو سر نهد ** باز اینجا نزد تیهو پر نهد
In this quarter the lion lays his head (in submission) before the deer; here the falcon lays (droops) his wings before the partridge.
این ترا باور نیاید مصطفی ** چون ز مسکینان همی‌جوید دعا
(If) you cannot believe this, (then) how is it that Mustafá (Mohammed) seeks a blessing from the lowly poor?
گر بگویی از پی تعلیم بود ** عین تجهیل از چه رو تفهیم بود
If you reply that it was for the purpose of teaching (his followers) in what respect was his leaving them in absolute ignorance (of the reason for his action) a means of causing them to understand?
بلک می‌داند که گنج شاهوار ** در خرابیها نهد آن شهریار
Nay, but he knows that the King deposits the royal treasure in ruined places.
Evil thought (about the saint) are (due to) his presenting an appearance contrary to the reality, though (in fact) every part of him is his spy (informing him of Divine mysteries).
بل حقیقت در حقیقت غرقه شد ** زین سبب هفتاد بل صد فرقه شد
Nay, the Truth is absorbed in the Truth; hence seventy, nay, a hundred sects have arisen.
با تو قلماشیت خواهم گفت هان ** صوفیا خوش پهن بگشا گوش جان
(Now) I will talk to you of maters indifferent. Hark, O Súfí, open your spiritual ear very wide
مر ترا هم زخم که آید ز آسمان ** منتظر می‌باش خلعت بعد آن
Whatever blow may come to you from Heaven, always be expecting (to receive) a gift of honour after it;
کو نه آن شاهست کت سیلی زند ** پس نبخشد تاج و تخت مستند
For He is not the king to slap you and then not give you a crown and a throne on which to recline.
جمله دنیا را پر پشه بها ** سیلیی را رشوت بی‌منتها 1640
The whole world has (but) the value of a gnat’s wing; (but) for one slap there is an infinite reward.
گردنت زین طوق زرین جهان ** چست در دزد و ز حق سیلی ستان
Nimbly slip your neck out of this golden collar, (which is) the world, and take the slaps (that come) from God.
آن قفاها که انبیا برداشتند ** زان بلا سرهای خود افراشتند
Since the prophets suffered those blows on the nape, in consequence of that affliction they have lifted their heads (high).
لیک حاضر باش در خود ای فتی ** تا به خانه او بیابد مر ترا
But (always) be present (attentive and ready) in yourself O youth, in order that He may find you at home.
ورنه خلعت را برد او باز پس ** که نیابیدم به خانه‌ش هیچ کس
Else He will take back His gift of honour, saying, ‘I found nobody in the house.’”
باز سال کردن صوفی از آن قاضی
How the Súfi again questioned the Cadi.
گفت صوفی که چه بودی کین جهان ** ابروی رحمت گشادی جاودان 1645
The Súfi said, “How would it be if this world were to unknit the eyebrow of mercy for evermore!
هر دمی شوری نیاوردی به پیش ** بر نیاوردی ز تلوینهاش نیش
If it were not to bring on some trouble at every moment and produce anguish by its (incessant) changes!
شب ندزدیدی چراغ روز را ** دی نبردی باغ عیش آموز را
If Night were not to steal the lamp of Day, and if December were not to sweep away the orchard that has learned to delight (in its fresh beauty)!
جام صحت را نبودی سنگ تب ** آمنی با خوف ناوردی کرب
If there were no stone of fever to shatter the cup of health, and if fear did not bring anxieties for (one’s) safety!
خود چه کم گشتی ز جود و رحمتش ** گر نبودی خرخشه در نعمتش
How, indeed, would His munificence and mercy be diminished if in His bounty there were no torment?”
جواب قاضی سال صوفی را و قصه‌ی ترک و درزی را مثل آوردن
The Cadi's answer to the questions of the Súfí, and how he adduced the Story of the Turk and the Tailor as a parable.