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1
1507-1531

  • 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.

  • سرکه را گر راه باید در جگر ** گو بشو سرکنگبین او از شکر
  • If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.

  • معنی اندر شعر جز با خبط نیست ** چون قلاسنگ است اندر ضبط نیست‌‌
  • The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.

  • در معنی آن که من أراد أن یجلس مع الله فلیجلس مع أهل التصوف‌‌
  • On the inner sense of “Let him who desires to sit with God sit with the Súfís.”

  • آن رسول از خود بشد زین یک دو جام ** نه رسالت یاد ماندش نه پیام‌‌
  • The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.

  • واله اندر قدرت الله شد ** آن رسول اینجا رسید و شاه شد 1530
  • He became distraught at the power of God. The ambassador arrived at this place (state) and became a king.

  • سیل چون آمد به دریا بحر گشت ** دانه چون آمد به مزرع گشت کشت‌‌
  • When the torrent reached the sea, it became the sea; when the seed reached the cornland, it became the crop of corn.