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6
1469-1493

  • Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.
  • لاجرم استاد استادان صمد  ** کارگاهش نیستی و لا بود 

  • Wherever this non-existence is greater, (the more manifest) in that quarter is the work and workshop of God. 1470
  • هر کجا این نیستی افزون‌ترست  ** کار حق و کارگاهش آن سرست 

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

  • Especially the dervish that has become devoid of body and (worldly) goods: poverty (deprivation) of body is the (important) matter, not beggary.
  • خاصه درویشی که شد بی جسم و مال  ** کار فقر جسم دارد نه سال 

  • The beggar is he whose (worldly) goods have melted away; the contented man is he who has gambled away (sacrificed) his body.
  • سایل آن باشد که مال او گداخت  ** قانع آن باشد که جسم خویش باخت 

  • Therefore do not now complain of affliction, for it is a smooth-paced horse (carrying you) towards non-existence.
  • پس ز درد اکنون شکایت بر مدار  ** کوست سوی نیست اسپی راهوار 

  • We have said so much: think of the remainder, (or) if thought be frozen (unable to move), practise recollection (of God). 1475
  • این قدر گفتیم باقی فکر کن  ** فکر اگر جامد بود رو ذکر کن 

  • Recollection (of God) brings thought into movement: make recollection to be the sun for this congealed (thought).
  • ذکر آرد فکر را در اهتزاز  ** ذکر را خورشید این افسرده ساز 

  • (God's) pulling is, indeed, the original source; but, O fellow-servant, exert yourself, do not be dependent on that pulling;
  • اصل خود جذبه است لیک ای خواجه‌تاش  ** کار کن موقوف آن جذبه مباش 

  • For to renounce exertion is like an act of disdain: how should disdain be seemly for a devoted lover (of God)?
  • زانک ترک کار چون نازی بود  ** ناز کی در خورد جانبازی بود 

  • O youth, think neither of acceptance nor refusal: regard always the (Divine) command and prohibition.
  • نه قبول اندیش نه رد ای غلام  ** امر را و نهی را می‌بین مدام 

  • (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. 1480
  • مرغ جذبه ناگهان پرد ز عش  ** چون بدیدی صبح شمع آنگه بکش 

  • 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.
  • چشمها چون شد گذاره نور اوست  ** مغزها می‌بیند او در عین پوست 

  • In the mote it beholds the everlasting Sun, in the drop (of water) it beholds the entire Sea.
  • بیند اندر ذره خورشید بقا  ** بیند اندر قطره کل بحر را 

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

  • 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.
  • گفت صوفی در قصاص یک قفا  ** سر نشاید باد دادن از عمی 

  • My putting on the (Súfí’s) mantle of resignation has made it easy for me to suffer blows.”
  • خرقه‌ی تسلیم اندر گردنم  ** بر من آسان کرد سیلی خوردنم 

  • The Súfí observed that his adversary was exceedingly frail: he said (to himself), “If I give him a hostile blow with my fist, 1485
  • دید صوفی خصم خود را سخت زار  ** گفت اگر مشتش زنم من خصم‌وار 

  • At my first blow he will crumble like dead, and then the king will punish me and exact retaliation.
  • او به یک مشتم بریزد چون رصاص  ** شاه فرماید مرا زجر و قصاص 

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

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

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

  • 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. 1490
  • که ترازوی حق است و کیله‌اش  ** مخلص است از مکر دیو و حیله‌اش 

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

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

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