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1
1502-1526

  • بحث جان اندر مقامی دیگر است ** باده‌‌ی جان را قوامی دیگر است‌‌
  • The spiritual quest is on another plane: the spiritual wine has another consistency.

  • آن زمان که بحث عقلی ساز بود ** این عمر با بو الحکم هم راز بود
  • At the time when the intellectual quest was in keeping (with the circumstances), this ‘Umar was intimate with Bu ’l-Hakam,

  • چون عمر از عقل آمد سوی جان ** بو الحکم بو جهل شد در حکم آن‌‌
  • (But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).

  • سوی حس و سوی عقل او کامل است ** گر چه خود نسبت به جان او جاهل است‌‌ 1505
  • He is perfect on the side of sense-perception and understanding, though indeed he is ignorant in regard to the spirit.

  • بحث عقل و حس اثر دان یا سبب ** بحث جانی یا عجب یا بو العجب‌‌
  • Know that the quest of the intellect and the senses is (concerned with) effects or secondary causes. The spiritual quest is either wonder or the father of wonder (either wonderful or beyond wonder).

  • ضوء جان آمد نماند ای مستضی ** لازم و ملزوم و نافی مقتضی‌‌
  • The illumination of the spirit comes: (then) there remains not, O thou who seekest illumination, conclusion and premise or that which contradicts (a statement) (or) that which renders (its acceptance) necessary,

  • ز آن که بینایی که نورش بازغ است ** از دلیل چون عصا بس فارغ است‌‌
  • Because the seer on whom His (God's) Light is dawning is quite independent of the (logical) proof which resembles a (blind man's) staff.

  • تفسیر و هو معکم أين ما کنتم
  • Commentary on “And He is with you wheresoever ye be.”

  • بار دیگر ما به قصه آمدیم ** ما از آن قصه برون خود کی شدیم‌‌
  • Once more we come back to the tale: when, indeed, did we go forth from the tale?

  • گر به جهل آییم آن زندان اوست ** ور به علم آییم آن ایوان اوست‌‌ 1510
  • If we come to ignorance, that is His prison, and if we come to knowledge, that is His palace;

  • ور به خواب آییم مستان وی‌‌ایم ** ور به بیداری به دستان وی‌‌ایم‌‌
  • And if we come to sleep, we are His intoxicated ones; and if to wakefulness, we are in His hands;

  • ور بگرییم ابر پر زرق وی‌‌ایم ** ور بخندیم آن زمان برق وی‌‌ایم‌‌
  • And if we weep, we are His cloud shedding rain-drops abundantly; and if we laugh, at that time we are His lightning;

  • ور به خشم و جنگ عکس قهر اوست ** ور به صلح و عذر عکس مهر اوست‌‌
  • And if (we come) to wrath and war, ’tis the reflexion of His Might; and if to peace and forgiveness, ’tis the reflexion of His Love.

  • ما که‌‌ایم اندر جهان پیچ پیچ ** چون الف او خود چه دارد هیچ هیچ‌‌
  • Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.

  • سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد
  • How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.

  • گفت یا عمر چه حکمت بود و سر ** حبس آن صافی در این جای کدر 1515
  • He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?

  • آب صافی در گلی پنهان شده ** جان صافی بسته‌‌ی ابدان شده‌‌
  • The pure water has become hidden in mud: the pure spirit has become bound in bodies.”

  • گفت تو بحثی شگرفی می‌‌کنی ** معنیی را بند حرفی می‌‌کنی‌‌
  • He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.

  • حبس کردی معنی آزاد را ** بند حرفی کرده ای تو یاد را
  • Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.

  • از برای فایده این کرده‌‌ای ** تو که خود از فایده در پرده‌‌ای‌‌
  • This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.

  • آن که از وی فایده زاییده شد ** چون نبیند آن چه ما را دیده شد 1520
  • He from whom (every) benefit was born, how should He not see that which was seen by us?

  • صد هزاران فایده ست و هر یکی ** صد هزاران پیش آن یک اندکی‌‌
  • There are myriads of benefits, and every myriad is (but) a few beside that one.

  • آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست‌‌
  • The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?

  • تو که جزوی کار تو با فایده ست ** پس چرا در طعن کل آری تو دست‌‌
  • Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?

  • گفت را گر فایده نبود مگو ** ور بود هل اعتراض و شکر جو
  • If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”

  • شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود 1525
  • Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour.

  • گر ترش رو بودن آمد شکر و بس ** پس چو سرکه شکر گویی نیست کس‌‌
  • If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.