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).