خوش‌دلم در باطن از حکم زبر ** گرچه شد رویم ترش کالحق مر
I am inwardly pleased with the decision (inscribed) in the (Heavenly) Scrolls, though my face has become sour—for Truth is bitter.
این دلم باغست و چشمم ابروش ** ابر گرید باغ خندد شاد و خوش
This heart of mine is an orchard, and my eye is like the cloud: (when) the cloud weeps the orchard laughs joyously and happily.
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?
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?
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?’