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شحم تو در شمعها نفزود تاب ** لحم تو مخمور را نامد کباب
- Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.
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در گداز این جمله تن را در بصر ** در نظر رو در نظر رو در نظر
- Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!
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یک نظر دو گز همیبیند ز راه ** یک نظر دو کون دید و روی شاه
- One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.
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در میان این دو فرقی بیشمار ** سرمه جو والله اعلم بالسرار 1465
- Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult.
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چون شنیدی شرح بحر نیستی ** کوش دایم تا برین بحر ایستی
- Since you have heard the description of the sea of non-existence, continually endeavour to stand (depend) upon this sea.
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چونک اصل کارگاه آن نیستیست ** که خلا و بینشانست و تهیست
- Inasmuch as the foundation of the workshop is that non-existence which is void and traceless and empty,
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جمله استادان پی اظهار کار ** نیستی جویند و جای انکسار
- (And inasmuch as) all master-craftsmen seek non-existence and a place of breakage for the purpose of exhibiting their skill,
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لاجرم استاد استادان صمد ** کارگاهش نیستی و لا بود
- Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.
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هر کجا این نیستی افزونترست ** کار حق و کارگاهش آن سرست 1470
- Wherever this non-existence is greater, (the more manifest) in that quarter is the work and workshop of God.
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نیستی چون هست بالایین طبق ** بر همه بردند درویشان سبق
- Since the highest stage is non-existence, the dervishes have outstripped all (others),
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خاصه درویشی که شد بی جسم و مال ** کار فقر جسم دارد نه سال
- Especially the dervish that has become devoid of body and (worldly) goods: poverty (deprivation) of body is the (important) matter, not beggary.
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سایل آن باشد که مال او گداخت ** قانع آن باشد که جسم خویش باخت
- The beggar is he whose (worldly) goods have melted away; the contented man is he who has gambled away (sacrificed) his body.
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پس ز درد اکنون شکایت بر مدار ** کوست سوی نیست اسپی راهوار
- Therefore do not now complain of affliction, for it is a smooth-paced horse (carrying you) towards non-existence.
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این قدر گفتیم باقی فکر کن ** فکر اگر جامد بود رو ذکر کن 1475
- We have said so much: think of the remainder, (or) if thought be frozen (unable to move), practise recollection (of God).
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ذکر آرد فکر را در اهتزاز ** ذکر را خورشید این افسرده ساز
- Recollection (of God) brings thought into movement: make recollection to be the sun for this congealed (thought).
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اصل خود جذبه است لیک ای خواجهتاش ** کار کن موقوف آن جذبه مباش
- (God's) pulling is, indeed, the original source; but, O fellow-servant, exert yourself, do not be dependent on that pulling;
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زانک ترک کار چون نازی بود ** ناز کی در خورد جانبازی بود
- For to renounce exertion is like an act of disdain: how should disdain be seemly for a devoted lover (of God)?
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نه قبول اندیش نه رد ای غلام ** امر را و نهی را میبین مدام
- O youth, think neither of acceptance nor refusal: regard always the (Divine) command and prohibition.
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مرغ جذبه ناگهان پرد ز عش ** چون بدیدی صبح شمع آنگه بکش 1480
- (Then) suddenly the bird, namely, the (Divine) attraction, will fly from its nest (towards you): put out the candle as soon as you see the dawn.
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چشمها چون شد گذاره نور اوست ** مغزها میبیند او در عین پوست
- When the eyes have become piercing, ’tis its (the dawn's) light (that illumines them): in the very husk it (the illumined eye) beholds the kernels.
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بیند اندر ذره خورشید بقا ** بیند اندر قطره کل بحر را
- In the mote it beholds the everlasting Sun, in the drop (of water) it beholds the entire Sea.
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بار دیگر رجوع کردن به قصهی صوفی و قاضی
- Returning once more to the Story of the Súfí and the Cadi.
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گفت صوفی در قصاص یک قفا ** سر نشاید باد دادن از عمی
- The Súfí said (to himself), “It does not behove me blindly to lose my head by taking retaliation for a single slap on the nape.
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خرقهی تسلیم اندر گردنم ** بر من آسان کرد سیلی خوردنم
- My putting on the (Súfí’s) mantle of resignation has made it easy for me to suffer blows.”
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دید صوفی خصم خود را سخت زار ** گفت اگر مشتش زنم من خصموار 1485
- The Súfí observed that his adversary was exceedingly frail: he said (to himself), “If I give him a hostile blow with my fist,
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او به یک مشتم بریزد چون رصاص ** شاه فرماید مرا زجر و قصاص
- At my first blow he will crumble like dead, and then the king will punish me and exact retaliation.