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6
1469-1493

  • 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.

  • 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.

  • نیستی چون هست بالایین طبق  ** بر همه بردند درویشان سبق 
  • Since the highest stage is non-existence, the dervishes have outstripped all (others),

  • 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.

  • 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.

  • 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.

  • 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).

  • 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).

  • 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;

  • 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)?

  • 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.

  • 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.

  • 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.

  • 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.

  • بار دیگر رجوع کردن به قصه‌ی صوفی و قاضی 
  • Returning once more to the Story of the Súfí and the Cadi.

  • 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.

  • 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.”

  • 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,

  • 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.

  • خیمه ویرانست و بشکسته وتد  ** او بهانه می‌جود تا در فتد 
  • The tent is ruined and the tent-pin broken: it (the tent) is seeking (the least) excuse to fall in.

  • بهر این مرده دریغ آید دریغ  ** که قصاصم افتد اندر زیر تیغ 
  • It would be a pity, a (great) pity, that on account of this (virtually) dead man retaliation should fall upon me under the sword.”

  • چون نمی‌توانست کف بر خصم زد  ** عزمش آن شد کش سوی قاضی برد 
  • Since he durst not give his adversary a fisticuff, he resolved to take him to the Cadi.

  • که ترازوی حق است و کیله‌اش  ** مخلص است از مکر دیو و حیله‌اش  1490
  • Saying (to himself), “He (the cadi) is God’s scales and measure, he is the means of deliverance from the deceit and cunning of the Devil.

  • هست او مقراض احقاد و جدال  ** قاطع جن دو خصم و قیل و قال 
  • He is the scissors for (cutting off) enmities and wranglings, he is the decider of the quarrels and disputes of the two litigants.

  • دیو در شیشه کند افسون او  ** فتنه‌ها ساکن کند قانون او 
  • His spells put the Devil in the bottle, his legal ruling makes dissensions cease.

  • چون ترازو دید خصم پر طمع  ** سرکشی بگذارد و گردد تبع 
  • When the covetous adversary sees the scales (of justice), he abandons rebelliousness and becomes submissive;