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1
1514-1538

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

  • 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.
  • سؤال کردن رسول روم از عمر از سبب ابتلای ارواح با این آب و گل اجساد

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

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

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

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

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

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

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

  • 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)?
  • آن دم نطقت که جزو جزوهاست ** فایده شد کل کل خالی چراست‌‌

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

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

  • 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. 1525
  • شکر یزدان طوق هر گردن بود ** نه جدال و رو ترش کردن بود

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

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

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

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

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

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

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

  • When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
  • چون تعلق یافت نان با بو البشر ** نان مرده زنده گشت و با خبر

  • When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
  • موم و هیزم چون فدای نار شد ** ذات ظلمانی او انوار شد

  • When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
  • سنگ سرمه چون که شد در دیده‌‌گان ** گشت بینایی شد آن جا دیدبان‌‌

  • Oh, happy is the man who was freed from himself and united with the existence of a living one! 1535
  • ای خنک آن مرد کز خود رسته شد ** در وجود زنده‌‌ای پیوسته شد

  • Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
  • وای آن زنده که با مرده نشست ** مرده گشت و زندگی از وی بجست‌‌

  • When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
  • چون تو در قرآن حق بگریختی ** با روان انبیا آمیختی‌‌

  • The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
  • هست قرآن حالهای انبیا ** ماهیان بحر پاک کبریا